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President  David  O.  McKay 

Beloved  is  the  word  that  eomes  to  mind.  And 
this  graeious  kindly,  inspired  man  fits  the  word 
in  every  way. 

As  one  sees  his  Huntsville  home  and  hears  of 
lessons  learned  in  ehildhood,  there  is  new  under- 
standing of  the  sentenee  that  he  uttered,  which 
has  been  cited  worldwide:  "No  other  success  can 
compensate  for  failure  in  the  home." 

If  only  in  each  home  all  young  people  in  this 
world  could  be  taught  the  lessons  he  has  learned! 

Wc  witness  to  the  world  that  this  beloved, 
re\ered  man  is  a  prophet  of  God  in  the  literal, 
biblical  sense,  even  as  all  those  to  whom  God  has 
given  this  holy  calling. 

There  are  millions  worldwide,  both  in  the 
Church  and  out,  who  send  their  love  and  blessing 
for  his  peace  and  health  and  happiness  and  in- 
spired leadership  on  the  ninety-sixth  anniversary 
of  his  birth.  God  bless  this  majestic,  compassion- 
ate man  and  be  with  him  in  all  the  days  and  years 
. .  ^      that  are  to  b^ 


The 


RICKS     COLLEGE 


* 


It  is  a  paradox  that  men  will  gladly  devote  time  every  day  for  many  years  to  learn  a  science  or  art;  yet  will  expect 
to  win  a  knowledge  of  the  gospel  which  comprehends  all  sciences  and  arts,  through  perfunctory  glances  at  books  or 
occasional  listening  to  sermons.  The  gospel  should  be  studied  more  intensively  than  any  school  or  college  subject. 
They  who  pass  opinion  on  the  gospel  without  having  given  it  intimate  and  careful  study  are  not  lovers  of  the  truth, 
and  their  opinions  are  worthless.— ELDER  JOHN  A.  WIDTSOE 


•# 


DPPDRTUNITIE5  IN 

Spiritual  Growtli  •  Leadersliip  • 

Activities  •  Academic  Achievement 

New  Friendships  •  Recreation 


FOR  INFORMATION  WRITE: 

DIRECTOR  OF  ADMISSIONS 

RICKS  COLLEGE 

REXBURG,  IDAHO  83440 


''YOUR  CHURCH  COUEGf  IN  IDAHO 


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THE  STORY  OF  DAVID 
AND  GOLIATH 

Still  David  did  not  flinch. 
Instead,  he  calmly  took  one  of 
the  stones  from  his  bag,  put  it  in 
his  sling,  and  threw  it  with  all 
his  strength  at  the  advancing 
giant.  The  watching  thousands 
held  their  breath.    Actual  size  of  print. 


Just  one  of  over  400  stories  presented 
with  simplicity,  beauty  and  clarity  by 
Arthur  S.  Maxwell,  dean  of  Bible  story- 
tellers. Every  page  opens  to  a  full-color 
illustration.  ■  Stories  are  written  in 
modern  language,  short  enough  to  hold 
the  attention  of  readers  of  all  ages. 

.  the  greatest  influence 

for  good  in  the  world  today 

r. .  becomes  easy  to  read  and  understand. 

Here  are  found  the  important  lessons 

in  life  for  your  child. 


Stories  and  Pictures 
That  Make  the  Bible  Live 


Accepted  in 
thousands  of 
homes  of  all 
faiths. 


Book  size,  7  x  9^A  inches. 


PARENTS  value  The  Bible  Story  as  a  powerful 
assistant  in  the  job  of  character  building.  Each  of  the 
400  Bible  stories  brings  the  color  and  excitement . . . 
and  all  the  adventure ...  in  the  lives  of  famous  men 
and  women  of  Scripture. 

NO\V  the  whole  Bible  in  living  color  as  appealing 
as  color  television ! 


PREVIEW  the  Entire  10  VOLUME  Set 


NO  COST 

or  obligation 

Read  about  all 
10  volumes  of 
The  Bible  Story  right 
in  your  own  home. 

ONE  —  The  Book  of  Beginnings 
TWO  -  Mighty  Men  of  Old 
THREE  -  Trials  and  Triumphs 
FOUR  —  Heroes  and  Heroines 
FIVE  -  Great  Men  of  God 
SIX  —  Struggles  and  Victories 
SEVEN- WonderfulJesus 
EIGHT—  Prince  of  Princes 
NINE -King  of  Kings 
TEN  -  The  Final  Victory 


SIX 


THE  PERFECT  GIFT  ten 

for  boys  and  girls  of  all  ages . . . 
for  enjoyment  by  the  whole  family. 

II  Inill     1^  ^«rpi^f3)^>(^  brings  you  400  character  building  stories  from 

LI  IS/il^lhr  ^>  U^lKiy  the  Greatest  Book  ever  written...  wiU  capture 

and  stimulate  the  growing  child's  imagination.  Fully  cross-indexed  to  help  you 

find  ready  answers  to  your  child's  questions.  Written  in  modem  language  and 

printed  in  clear,  easy  to  read  type.  Also  available  in  French,  Spanish  and  German. 


NO  POSTAGE  NEEDED  •  NO  OBLIGATION 


TREE  Preview  BOOKLET  •  MAIL  CARD  TODAY 

36  pages  actual  book  size  —  stories  and  pictures  children  love. 

LOOK  FOR  THE  POSTAGE-PAID  REPLY  CARD  INSIDE  BACK  COVER 


r 


PARENTS,  TEACHERS.  JUDGES, 
CHURCH  AND  YOUTH  LEADERS, 
all  agree:  Good  books  build  good  char- 
acter and  help  young  people  to  meet 
successfully  the  realities  of  life.  Just 
as  good  food  builds  strong  bodies,  so 
good  books  build  healthy  minds. 
Color  photos  by  Marvin  Polin 


READERS  PRAISE  THE  BIBLE  STORIES 
Complete  letters  on  file 

Sunday  School  Superintendent— "I  have 
been  amazed  at  the  interest  the  children 
have  shown  in  The  Bible  Story.  .  .  .  The 

books  are  a  wonderful  help  in  teaching." 

Principal,  Catholic  School— "It  is  my  opin- 
ion that  they  should  be  in  every  home  and 
every  classroom.  These  books  can  serve  as 


an  introduction  to  the  Bible  which  the 
child  of  today  will  be  able  to  understand 
as  the  adult  of  tomorrow." 

Congregational  Pastor — "The  volumes  are 
just  what  is  needed  to  start  the  yoxingsters 
toward  an  imderstanding  and  knowledge 
of  the  Bible." 

Presbyterian  Church  Pastor— "I  heartily 
commend  this  set  to  all  parents  as  interest- 
ing and  wholesome  reading,  and  to  Chris- 
tian mothers,  fathers,  and  older  relatives." 


On  the  Cover: 

Portraits  of  President  David  0.  McKay  at 
five  different  periods  of  his  life  are  repro- 
duced on  this  month's  cover  to  commemo- 
rate his  ninety-sixth  birthday  September  8. 
These  are:  1)  young  David  0.  McKay  at  about 
age  five;  2)  in  his  early  twenties  as  a  young 
university  graduate;  3)  in  his  middle  thirties 
as  a  young  member  of  the  Council  of  the 
Twelve;  4)  in  his  early  80's,  during  the  first 
years  as  President  of  the  Church;  5)  today,  in 
his  eighteenth  year  as  Prophet,  Seer,  and 
Revelator  of  The  Church  of  Jesus  Christ  of 
Latter-day  Saints.  The  painting,  done  from 
photographs,  was  conceived  by  Improvement 
Era  art  director  Ralph  Reynolds  and  executed 
by  Dale  Kilbourn,  a  prominent  Salt  Lake  City 
artist. 

This  month  is  the  first  time  the  Era  has 
used  a  gatefold  or  foldout  cover. 


President  McKay  playing  horseshoes  in  London,  1924. 


The  Voice  of  the  Church  •  September  1969  •  Volume  72,  Number  9 

Special  Features 

2  The  Editor's  Page:  Our  Places  of  Worship,  President  David  0.  McKay 

4  Paintings  of  Captain  Cook  and  Cortez 

6  The  Great  White  God  Was  a  Reality,  Elder  Mark  E.  Petersen 

10  It  All  Began,  Dennis  Smith 

11  The  Renewal  of  the  Earth  to  Paradisiacal  Glory,  Dr.  Hyrum  L.  Andrus 

14  In  Huntsville,  Mabel  Jones  Gabbott 

16  Man  Is  An  Agent  Unto  Himself,  President  Alvin  R.  Dyer 

33  Some  Uncommon  Aspects  of  the  Mormon  Migration,  Dr.  T.  Edgar  Lyon 

79  One  Vote  Can  Change  History,  Henry  C.  Nicholas 

85       A  New  Look  at  the  Pearl  of  Great  Price:  Part  8,  Facsimile  No.  1,  by  the 
Figures,  Dr.  Hugh  Nibley 

Regular  Features 

26        The  LDS  Scene 

56       Presiding  Bishop's  Page:  The  Presiding  Bishop  Talks  to  Youth  About 
the  Family,  Bishop  John  H.  Vandenberg 

60       Today's   Family:   What  Should   Schools  Teach   Our  Children?   Mabel 
Jones  Gabbott 

68  Lest  We  Forget:  "I  Was  Asleep  at  My  Post,"  Albert  L.  Zobell,  Jr. 

70  Teaching:  The  How  of  Brotherhood,  Dr.  P.  Wendel  Johnson 

76  The  Church  Moves  On 

80  Buffs  and  Rebuffs 

82       These  Times:  New  Patterns  in  World  Affairs,  Dr.  G.  Homer  Durham 

96       End  of  an  Era 

40,  63,  69,  77       The  Spoken  Word,  Richard  L  Evans 

Era  of  Youth 

41  55  Marion  D.  Hanks  and  Elaine  Cannon,  Editors 

Fiction,  Poetry 

28       A  Patronym  for  Hu  Chan,  Robert  J.  Morris 
Poetry  13,  22,  30,  76,  78,  80 


David  0.  McKay  and  Richard  L.  Evans,  Editors;  Doyle  L.  Green.  Managing  Editor;  Albert  L.  Zobell,  Jr.,  Research  Editor;  Mabel  Jon«s  Gabbott,  Jay  M  Todd 
Eleanor  Knowles.  William  T.  Sykes.  Editorial  Associates;  Marion  D.  Hanks,  Era  of  Youth  Editor;  Elaine  Cannon,  Era  of  Youth  Associate  Editor  Ralph 
Reynolds,  Art  Director;  Norman  F.  Price,  Staff  Artist. 

G.  Carlos  Smith,  Jr.,  General  Manager;  Florence  S.  Jacobsen,  Associate  General  Manager;  Verl  F.  Scott,  Business  Manager;  A.  Glen  Snarr,  Circulation  Manager; 
Thayer  Evans,  S.  Glenn  Smith.  Advertising  Representatives.  G.  Homer  Durham,  Franklin  S.  Harris,  Jr.,  Hugh  Nibley,  Sidney  B.  Sperry,  Albert  L  Payne, 
Contributing  Editors. 

O  General  Superintendent,  Young  Men's  Mutual  Improvement  Association  of  The  Church  of  Jesus  Christ  of  Latter-day  Saints.  1969,  and  published  by  the 
Mutual  Improvement  Associations  of  The  Church  of  Jesus  Christ  of  Latter-day  Saints.  All  rights  reserved-  Subscription  price,  $3.00  a  year,  in  advance; 
multiple  subscriptions,  2  years,  $5.75;  3  years,  $8.25;  each  succeeding  year.  $2.50  a  year  added  to  the  three-year  price;  35^  single  copy  except  for  special 

issues. 

Entered  at  the  Post  Office,  Salt  Lake  City,  Utah,  as  second  class  matter.    Acceptance  for  mailing  at  special  rate  of  postage  provided  for  in  section   1103 

act  of  October  1917,  authorized  July  2,  1918. 

The  Improvement  Era  is  not  responsible  for  unsolicited   manuscripts  but  welcomes  contributions.    Manuscripts  are  paid  for  ort  acceptance  and   must  be 

accompanied  by  sufficient  postage  for  delivery  and  return. 

Thirty  days'  notice  is  required  for  change  of  address.    When  ordering  a  change,  please  include  address  label  from  a  recent  issue  of  the  magazine.    Address 

changes  cannot  be  made  unless  the  old  address  as  well  as  the  new  one  is  included. 

Official  organ  of  the  Priesthood  Quorums,  Mutual  Improvement  Associations,  Home  Teaching  Committee, 
Music  Committee.  Church  School  System,  and  other  agencies  of  The  Church  of  Jesus  Christ  of  Latter-day  Saints. 

The  Improvement  Era,  79  South  State,  Salt  Lake  City,  Utah  84111 


The  Editor's  Fkge 


Our  Places  ot  Wo 


Wl^  Presidenit  David  O.  McKay 


•  Why  does  The  Church  of  Jesus  Christ  of  Latter- 
day  Saints  build  chapels? 

There  are  two  purposes  for  which  each  chapel  is 
constructed:  first,  that  it  might  be  the  place  where 
all  may  be  trained  in  the  ways  of  God,  and  second, 
that  in  it  all  might  glorify  our  Father  in  heaven,  who 
asks  for  nothing  more  of  his  children  than  that  they 
might  be  men  and  women  of  such  noble  character 
as  to  come  back  into  his  presence. 

The  Lord  has  said  in  modern  revelation:  ".  .  .  this 
is  my  work  and  my  glory— to  bring  to  pass  the  immor- 
tality and  eternal  life  of  man."  (Moses  1:39.)  The  more 
we  understand  of  that  remarkable  revelation,  the  more 
profound  the  gospel  becomes  and  the  more  philo- 
sophical it  is  for  granting  the  existence  of  God,  the 
Creator  of  all  things.  Of  what  use  would  this  glorious 
earth  and  all  the  uncounted  wonders  of  the  heavens 
be,  if  it  weren't  for  men— the  children  of  God?  What 
would  rocks  and  seas  and  minerals  be,  to  a  creation, 
except  as  a  means  to  glorify  and  make  possible  the 
advancement  of  his  children?  Thus,  his  work  and  his 
glory  is  to  bring  about  the  immortality  and  eternal 
life  of  his  children. 

That  can  be  done  only  if  we  conform  to  God's  laws. 
That  is  why  he  has  given  us  the  gospel,  and  why 
each  individual  must  work  out  his  own  salvation. 

Individuals  come  armed  with  three  potentialities: 
first,  by  birth,  inheritance— a  possession  that  too  many 


of  us  fail  to  appreciate;  second,  an  environment;  and 
third,  what  we  make  of  ourselves.  It  is  for  this 
third  potentiality  that  the  Lord  holds  the  individual 
responsible. 

The  buildings  of  the  Church  are  an  enviroimient— 
a  holy  environment— that  contributes  mightily  to  the 
character  development  of  those  who  come  there. 
Beautiful  as  our  chapels  are,  they  are  nothing  unless 
they  are  used.  They  are  built  in  order  that  men, 
women,  and  children  may  come  to  them  to  receive 
training  and  development  that  will  contribute  to  pure 
and  righteous  living  in  developing  character  and  in- 
creasing faith  in  God,  in  whose  honor  the  chapels 
are  constructed. 

It  has  been  my  privilege,  as  a  servant  of  the  Lord, 
to  dedicate  many  chapels.  As  I  have  stood  at  the 
pulpit  to  speak  and  counsel  before  offering  the  dedi- 
catory prayer,  I  have  often  voiced  these  thoughts: 

A  completed  chapel  is  a  credit  to  the  members,  to 
their  skill,  to  their  judgment;  it  is  a  credit  to  the 
Church.  It  also  stands  as  a  monument  to  brotherhood 
and  good  will.  I  am  not  overstating  when  I  say  that 
those  who  have  participated  in  building  chapels  have 
never  thought  more  of  one  another  than  they  have 
during  the  effort  they  have  put  forth  in  erecting  a 
chapel.  They  have  not  done  it  for  themselves;  they 
have  had  the  worship  of  God  in  mind,  and  God  will 
reward  them  for  their  efforts. 


Improvement  Era 


Each  of  our  chapels  is  built  for  the  worship  of  God. 
This  is  where  real  communion  will  take  place  if  we 
come  in  the  right  spirit. 

I  think  of  the  apostle  Peter,  that  practical  fisherman. 
He  was  not  a  theologian  when  he  was  called  by  the 
Savior,  but  in  less  than  three  years,  in  spiritual  en- 
vironment, he  became  one  of  the  great  spiritual  leaders 
of  all  time.  It  was  he  who  wrote  in  one  of  his  epistles, 
".  .  .  that  by  these  ye  might  be  partakers  of  the  divine 
nature."  (2  Pet.  1:4.)  Peter  had  reached  a  spiritual 
state  in  which  he  sensed  that  he  was  a  partaker  of  the 
divine  power  that  comes  from  God  through  the  Holy 
Spirit. 

In  our  meetings  in*our  chapels  we  also  can  partake 
of  the  divine  power  if  we  come  to  worship  God  in 
the  proper  spirit.  Thus  our  meetings  in  our  chapels 
should  be  quiet  and  orderly.  It  is  glorious  to  partake 
of  the  sacrament  in  silence,  so  that  each  may  commune 
with  himself  as  he  partakes  of  the  emblems  of  our 
Lord's  sacrifice. 

Think  of  it— if  we  have  a  million,  two  million,  or  ten 
million  members  each  Sabbath  day,  parents  and 
children,  sitting  together  as  families,  and  all  saying, 
"I  am  willing  to  take  upon  me  the  name  of  Christ 
and  always  have  his  spirit  to  direct  me."  There  is 
nothing  higher.    That  is  why  chapels  are  built. 

In  the  classrooms  of  our  buildings,  we  are  taught 
the  principles  of  the  gospel,  remembering  that  a  man 


is  saved  no  faster  than  he  gains  the  knowledge  of 
God's  plan. 

Our  classrooms  are  used  for  this  purpose  not  only 
on  Sunday  for  priesthood  and  Sunday  School  meetings 
but  also  during  the  week  for  meetings  of  the  Primary 
and  the  Mutual  Improvement  Associations. 

In  our  Relief  Society  rooms,  mature  women,  usually 
mothers,  learn  how  to  render  service  to  others,  to  be 
unselfish  with  their  time  and  talents  in  matters  per- 
taining to  the  Church  as  they  are  in  the  responsibili- 
ties of  their  own  homes. 

In  our  cultural  halls,  our  people  gather  together 
for  sociability  in  an  environment  that  is  uplifting.  Men 
are  social  beings;  they  do  not  live  by  themselves 
alone,  and  they  must  remember  that  all  that  they 
send  into  the  hearts  of  others  comes  back  into  their 
own. 

Many  chapels  have  baptismal  fonts.  Parents,  let 
your  child  know  what  it  means  to  have  a  repentant 
spirit,  that  he  may  go  down  in  the  waters  of  baptism 
and  make  a  covenant  to  keep  God's  commandments 
and  then  to  come  forth  in  the  newness  of  life,  that 
he  might  so  live  that  he  may  be  a  partaker  of  the 
divine  power  through  the  Holy  Ghost. 

Thus  we  see  that  our  chapels,  which  are  built  and 
dedicated  to  the  work  of  the  Lord,  are  places  of 
worship,  structures  in  which  we  may  truly  glorify 
our  Father  in  heaven.  O 


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Hawaiians  Welcome  Captain  James  Cook  as  a  God 


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Paintings  by  Sam  McKim 


Montezuma  Honors  Hernando  Cortez  as  a  Returning  God 


The  Great 


Was 
a  Realitv 


By  Elder  Mark  E.  Petersen 

of  the  Council  of  the  Twelve 


•  The  Great  White  God  of  ancient  America  still  lives! 

In  the  discoveries  and  writings  of  archaeologists 
and  historians,  he  now  stands  out  as  an  unassailable 
reality.  The  mystery  that  so  long  veiled  the  puzzling 
traditions  of  the  natives  is  swept  aside  by  modem 
research  and  newlv  found  but  centuries  old  documents 
that  open  a  widely  expanded  view  of  this  divinity  and 
his  labors  in  the  western  hemisphere. 

There  was  such  a  God! 

He  did  come  to  America,  long  before  the  time  of 
Columbus. 

He  taught  the  ancients  his  true  religion,  raised 
some  of  their  dead,  healed  many  of  their  sick,  taught 
new  and  more  productive  methods  of  agriculture,  and 
established  a  government  of  equality  and  peace. 

He  came  suddenly  and  left  suddenly  in  a  super- 
natural manner. 

The  ancients  regarded  him  as  the  Creator,  come  to 
earth  in  bodily  form. 

Who  can  doubt  evidence  that  now  mounts  so  high? 

That  he  was  a  Christian  divinity  none  can  success- 
fully deny. 

That  his  teachings  were  akin  to  the  Bible  is  now 
readily  admitted  by  many. 


And  that  he  promised  to  return  in  a  second  coming 
is  an  acknowledged,  scriptural  fact,  well  attested  by 
subsequent  historical  accounts. 

The  tradition  of  a  White  God  in  ancient  America 
was  preserved  through  generations  of  Indians  from 
Chile  to  Alaska,  and  has  been  significantly  persistent 
likewise  among  the  Polynesians  from  Hawaii  to  New 
Zealand. 

In  their  main  details  all  such  traditions  agree.  They 
differ  in  name  and  in  minor  details  from  island  to 
island  and  from  countiy  to  country,  but  the  overall 
outline  remains  the  same— there  was  a  Great  White 
God.  He  came  among  their  forefathers,  ministered 
for  a  while,  and  then  left  again.  Some  say  he  ascended 
to  heaven. 

Of  such  veracity  is  the  information  now  available 
concerning  him  that  Paul  Herrmann  was  induced  to 
say  in  his  book  The  Conquest  of  Man: 

"Carefully  considered  this  leaves  no  conclusion 
open  than  that  the  Light  God  Quetzalcoatl  was  a  real 
person,  that  he  was  neither  an  invention  of  Spanish 
propaganda  nor  a  legendary  figment  of  Indian  imagi- 
nation." (P.  72.), 

This  being  was  known  as  Quetzalcoatl  in  parts  of 


Improvement  Era 


Mexico,  primarily  in  the  Cholula  area.  He  was  Votan 
in  Chiapas  and  Wixepechocha  in  Oaxaca,  Gucumatz 
in  Guatemala,  Viracocha  and  Hyustus  in  Peru,  Sume  in 
Brazil,  and  Bochica  in  Colombia. 

To  the  Peruvians  he  also  was  known  as  Con-tici  or 
Illa-Tici,  Tici  meaning  both  Creator  and  the  Light. 
To  the  Mayans  he  was  principally  known  as  Kukulcan. 

In  the  Polynesian  Islands  he  was  Lono,  Kana,  Kane, 
or  Kon,  and  sometimes  Kanaloa— the  Great  Light  or 
Great  Brightness.  He  also  was  known  as  Kane-Akea, 
the  Great  Progenitor,  or  Tanga-roa,  the  god  of  ocean 
and  sun. 

What  did  he  look  like,  this  Great  White  God? 

He  was  described  as  a  tall,  white  man,  bearded, 
and  with  blue  eyes.  He  wore  loose,  flowing  robes. 
He  came  from  heaven,  and  went  back  to  heaven. 

And  what  did  he  do  when  he  came?  He  healed 
the  sick,  gave  sight  to  the  blind,  cured  the  lame,  and 
raised  some  of  the  dead.  He  taught  a  better  life, 
telling  the  people  to  do  unto  others  as  they  would  be 
done  by,  to  love  their  neighbors  as  themselves,  and 
to  always  show  kindness  and  charity. 

He  seemed  to  be  a  person  of  great  authority  and 
unmeasured  kindness.  He  had  power  to  make  hills 
into  plains  and  plains  into  high  mountains.  He  could 
bring  fountains  of  water  from  the  solid  rock. 

In  addition  to  giving  them  rules  on  how  to  live 
peacefully  together,  he  urged  them  to  greater  learn- 
ing, and  also  taught  them  improved  methods  of  agri- 
culture. 

One  of  the  remarkable  things  about  his  coming 
was  that  he  appeared  after  a  period  of  darkness  in 
all  the  land,  during  which  the  people  had  prayed  for 
a  return  of  the  sun.  While  the  darkness  yet  prevailed, 
"they  suffered  great  hardship  and  made  great  prayers 
and  vows  to  those  they  held  to  be  their  gods  imploring 
of  them  the  hght  that  had  failed."  As  the  light  re- 
turned, then  came  this  "white  man  of  large  stature 
whose  air  and  person  aroused  great  respect  and 
veneration.  .  .  .  And  when  they  saw  his  power,  they 
called  him  the  Maker  of  all  things,  their  Beginner, 
Father  of  the  sun."  (Pedro  de  Cieza  de  Leon,  The 
Incas. ) 

This  personage,  as  he  taught  his  religion,  also  urged 
the  people  to  build  great  temples  for  worship,  and 
his  followers  became  very  devout.  ( Pierre  Honore, 
In  Quest  of  the  White  God,  p.  16. )  As  he  left  them, 
he  promised  his  second  coming,  which  caused  the 
natives  to  look  for  his  return  even  as  the  Jews  look 
for  their  promised  Messiah. 


This  faith  led  to  disaster,  however,  when  the 
Spaniards  came  to  America  and  when  Captain  Cook 
sailed  to  the  Hawaiian  Islands.  But  these  tragedies 
served  only  to  reinforce  the  evidence  of  his  reality. 

When  the  Spanish  Conquistadores  reached  South 
America,  one  of  Pizzaro's  lieutenants  strode  ashore 
wearing  his  helmet  and  breastplate  and  carrying  a 
shining  musket.   Hp  made  an  impressive  appearance. 

Natives  on  the  shore  watched  him  in  amazement. 
He  was  a  white  man!  As  Pedro  de  Candia  strode 
toward  them,  they  knelt  before  him  and  began  to  say 
"Viracocha,  Viracocha."  It  puzzled  the  gallant  Pedro. 
The  natives  drew  nearer,  surrounding  him.  Somewhat 
fearful  himself,  he  fired  his  gun  into  the  air,  expecting 
to  frighten  the  natives  away.  But  they  did  not  move. 
Instead  they  whispered,  'Ilia  Tiki,  Ilia  Tiki,"  meaning, 
"the  god  of  lightning." 

The  Indians  thought  he  was  their  returning  white 
god  Viracocha,  and  that  with  his  gun  he  controlled 
both  thunder  and  lightning. 

Hernando  Cortez  was  likewise  believed  to  be  the 
returning  White  God  as  he  came  to  Mexico  in  1520. 
When  the  coastal  natives  saw  that  he  was  white,  a 
leader  among  his  men,  and  that  he  came  in  a  large 
ship  with  white  sails,  they  ran  hurriedly  to  their  ruler 
Montezuma  and  announced  that  the  Great  White  God 
had  arrived. 

This  had  a  striking  effect  upon  Montezuma.  He 
remembered  that  when  he  was  crowned  as  emperor, 
the  priests  of  the  Aztec  cult  reminded  him:  "This  is 
not  your  throne;  it  is  only  lent  you  and  will  one  day 
be  returned  to  the  One  to  whom  it  is  due."  (Pierre 
Honore,  op.  cit.,  p.  66.) 

Montezuma  immediately  made  plans  to  greet  Cortez 
with  all  the  respect  he  owed  to  the  White  God  whom 
his  Aztec  religion  had  taught  him  to  expect.  Precious 
gifts  were  brought  to  Cortez;  the  riches  of  the  realm 
were  opened  to  him.  He  was  honored  as  a  deity 
indeed.  But  his  treachery  soon  changed  that,  and 
warfare  resulted.  Montezuma  lost  his  throne  and  his 
life.    But  the  tradition  remained. 

When  Captain  James  Cook  sailed  into  the  peaceful 
waters  of  the  Hawaaan  Islands,  he  too  was  mistaken 
for  the  White  God.  The  natives  there,  like  their  rela- 
tives in  America,  had  long  expected  the  second  coming 
of  their  Great  White  God. 

Seeing  Captain  Cook,  a  white  man  of  high  com- 
mand, sailing  in  a  large  ship  with  great  white  sails 
such  as  the  natives  had  never  before  seen,  the  naive 
Hawaiians  received  and  worshiped  him  as  their  long- 


September  1969 


looked-for  golden-haired  god  Lono. 

Remarkably,  Captain  Cook  had  landed  during  the 
Makahiki  Festival,  the  celebration  that  kept  alive  the 
traditions  of  the  White  God  Lono.  King  Kalaniopuu 
welcomed  him  and  his  party,  and  the  native  priests 
led  him  with  high  cqremony  to  the  great  stone  trun- 
cated pyramid  that  was  Lono's  temple.  In  amazement, 
the  redoubtable  British  explorer  accepted  their 
obeisance,  quite  willing  to  receive  any  honors  they 
were  willing  to  bestow  upon  him. 

But  his  men  were  anything  but  angelic,  and  through 
their  depredations  they  brought  down  upon  the  entire 
Cook  party  the  wrath  of  the  natives.  In  the  battle 
that  ensued.  Cook  lost  his  life. 

But  once  again— the  tradition  persisted. 

Not  only  have  the  oft-told  stories  of  the  White  God 
continued  through  the  ages,  but  his  teachings  are  also 
still  dear  to  the  hearts  of  the  natives. 

For  years,  because  men  went  to  war  and  often  were 
killed,  women  were  the  keepers  of  the  traditions  and 
genealogies.  They  told  these  stories  to  their  children 
and  their  children's  children. 

One  of  the  remarkable  survivals  is  that  recounted 
in  Stephen's  Incidents  of  Travel  in  Central  America. 
The  author  quotes  what  Fuentes,  chronicler  of  the 
ancient  kingdom  of  Guatemala  and  of  the  Toltecan 
Indians,  said  of  the  origin  of  these  people. 

They  were  Israelites,  he  said,  released  by  Moses 
from  the  tyranny  of  the  Pharaohs.  After  crossing  the 
Red  Sea,  they  became  idolaters  because  of  the  influ- 
ence of  the  local  peoples;  and  to  escape  the  reproofs 
of  Moses,  they  strayed  away.  Under  the  leadership 
of  a  man  named  Tanub,  they  drifted  from  continent 
to  continent  until  finally  they  came  to  a  place  they 

called  the  Seven  Caverns,  a  part  of  the  kingdom  of 
Mexico,  where  they  founded  the  city  of  Tula.  The 
story  recounts  that  from  Tanub,  their  leader,  sprang 
the  families  of  the  Tula  and  the  Quiche. 

Other  traditions  tell  of  four  brothers  who  led  their 
families  from  far  distant  lands  to  the  east,  over  the 
oceans,  to  the  new  world  where  they  settled  and  built 
cities. 

Popul  Vuh,  the  sacred  book  of  the  ancient  Quiche 
Maya  (published  by  the  University  of  Oklahoma 
Press ) ,  reveals  that  the  early  Americans  believed  in  a 
trinity  of  deities.  They  believed  also  in  a  heavenly 
father  and  a  heavenly  mother,  and  that  the  Eternal 
Father  and  his  Beloved  Son  were  the  creators  of 
heaven  and  earth,  The  trinity  are  known  as  Caculha 
Huracan,  Chipi-Caculha,  and  Rexa-Caculha.  They 
were  called  the  Heart  of  Heaven. 

Popul  Vuh  also  speaks  of  the  creation  as  having 
been  accomplished  by  this  trinity— three  deities- 
creators  and  makers  of  all.    These  early  Americans, 


now  found  to  have  been  highly  cultured  in  many  ways, 
and  deeply  religious,  did  not  believe  in  any  sexless, 
formless,  phantom  like  god.  To  them  the  trinity  were 
real  persons,  who  had  sex  and  personality.  And  there 
was  a  mother  in  heaven. 

These  early  Americans,  as  shown  in  this  same  vol- 
ume, believed  in  a  preexistence,  and  in  a  devil  who 
also  lived  in  that  pre-earth  life  where  he  boasted  of 
his  brilliance  and  power,  saying  "my  eyes  are  of  silver, 
bright,  resplendent  as  precious  stones,  as  emeralds, 
my  teeth  shine  like  perfect  stones,  like  the  face  of  the 
sky.  ...  So  then  I  am  the  sun,  I  am  the  moon,  for 
all  mankind." 

This  evil  being  sought  to  usurp  the  glory  of  God, 
but  failed.  "His  only  ambition  was  to  exalt  himself 
and  to  dominate." 

The  manuscript  from  ancient  Indian  sources  ex- 
plains that  at  this  point  "neither  our  first  mother  nor 
our  first  father  had  yet  been  created." 

There  is  also  the  story  of  the  woman  being  tempted 
to  eat  the  fruit  of  a  tree  and  asking,  "Must  I  die? 
Shall  I  be  lost  if  I  pick  one  of  this  fruit?" 

The  story  of  the  great  flood  (Noah's)  is  recounted 
among  the  early  Americans  and  Polynesians. 

Traditions  in  northern  Mexico,  principally  among 
the  Yaqui  Indians,  tell  of  the  survival  of  a  council  of 
12  holy  men  who  ministered  religiously  among  the 
people.  They  also  tell  of  a  form  of  sacrament  of  the 
Lord's  supper,  wherein  the  natives  eat  and  drink 
sacred  emblems  amid  signs  of  great  sadness,  in  re- 
membrance of  their  deity. 

Religion  was  a  vital  part  of  the  lives  of  these 
ancient  Americans,  as  it  was  with  the  Polynesians, 
who,  it  is  believed,  brought  their  religion  with  them 
in  their  migrations  from  America.  Volumes  have  been 
written  about  it. 

Who  was  this  Great  White  God? 

As  Jesus  Christ  ministered  in  mortality  among  the 
Jews,  he  spoke  of  another  body  of  believers— his  other 
sheep.  (See  John  10.)  He  promised  to  go  to  them 
and  minister  among  them.    This  he  did— in  America. 

In  ancient  America  also  prophets  ministered,  even 
as  others  did  in  Palestine,  and  during  the  same  period 
of  time. 

These  western  prophets  wrote  their  sacred  history, 
even  as  did  their  Palestinian  counterparts,  and  in  this 
manner  another  volume  of  scripture  was  prepared. 
Known  as  the  Book  of  Mormon,  it  tells  of  God's  deal- 
ings with  ancient  America,  as  the  Bible  relates  the 
sacred  history  of  the  Old  World. 

The  Book  of  Mormon  tells  the  facts  about  the 
coming  of  the  White  God,  an  event  that  occurred  in 
America  following  his  resurrection  in  Palestine.  Mil- 
lions of  people  lived  in  America  then.   Some  believed 


8 


Improvement  Era 


in  the  coming  of  Christ  to  their  land.  Others  scoffed. 
The  believers  served  the  Lord;  the  scoffers  followed 
every  evil  path. 

When  the  crucifixion  took  place  and  the  earthquakes 
shook  Palestine,  even  worse  quakes,  tempests,  and 
conflagrations  swept  over  the  western  hemisphere. 
The  Book  of  Mormon  tells  the  story: 

"And  it  came  to  pass  in  the  thirty  and  fourth  year, 
in  the  first  month,  on  the  fourth  day  of  the  month, 
there  arose  a  great  storm,  such  an  one  as  never  had 
been  known  in  all  the  land. 

"And  there  was  also  a  great  and  terrible  tempest; 
and  there  was  terrible  thunder,  insomuch  that  it  did 
shake  the  whole  earth  as  if  it  was  about  to  divide 
asunder. 

"And  there  were  exceeding  sharp  lightnings,  such 
as  never  had  been  known  in  all  the  land. 

"And  the  city  of  Zarahemla  did  take  fire."  (3  Ne. 
8:5-8.) 

According  to  the  account,  the  damage  was  immense. 
Highways  were  broken  up,  cities  were  sunk,  many 
persons  were  slain,  and  the  whole  face  of  the  land 
was  changed— all  this  in  the  space  of  about  three 
hours. 

Then,  ".  .  .  it  came  to  pass  that  there  was  thick 
darkness  upon  all  the  face  of  the  land,  insomuch  that 
the  inhabitants  thereof  who  had  not  fallen  could  feel 
the  vapor  of  darkness,"  (3  Ne.  8:20.) 

After  this  condition,  which  lasted  for  three  days, 
there  came  a  voice,  ".  .  .  and  all  the  people  did  hear, 
and  did  witness  of  it  saying: 

"O  ye  people  of  these  great  cities  which  have  fallen, 
who  are  descendants  of  Jacob,  yea,  who  are  of  the 
house  of  Israel,  how  oft  have  I  gathered  you  as  a 
hen  gathereth  her  chickens  under  her  wings,  and  have 
nourished  you.  .  .  . 

".  .  .  how  oft  would  I  have  gathered  you  as  a  hen 
gathereth  her  chickens,  and  ye  would  not."  (3  Ne. 
10:3-5.) 

Some  days  later,  a  great  multitude  gathered  to- 
gether about  the  temple  in  the  land  Bountiful,  and 
there  came  a  voice  three  times: 

"And  behold,  the  third  time  they  did  understand 
the  voice  which  they  heard;  and  it  said  unto  them: 

"Behold  my  Beloved  Son,  in  whom  I  am  well 
pleased,  in  whom  I  have  glorified  my  name— hear  ye 
him. 

"And  it  came  to  pass,  as  they  understood  they  cast 
their  eyes  up  again  towards  heaven;  and  behold,  they 
saw  a  Man  descending  out  of  heaven;  and  he  was 
clothed  in  a  white  robe;  and  he  came  down  and  stood 
in  the  midst  of  them;  and  the  eyes  of  the  whole  multi- 
tude were  turned  upon  him,  and  they  durst  not  open 
their  mouths,  even  one  to  another,  and  wist  not  what 


it  meant,  for  they  thought  it  was  an  angel  that  had 
appeared  unto  them. 

"And  it  came  to  pass  that  he  stretched  forth  his 
hand  and  spake  unto  the  people,  saying: 

"Behold,  I  am  Jesus  Christ,  whom  the  prophets 
testified  shall  come  into  the  world. 

"And  behold,  I  am  the  light  and  the  life  of  the 
world;  and  I  have  drunk  out  of  that  bitter  cup  which 
the  Father  hath  given  me,  and  have  glorified  the 
Father  in  taking  upon  me  the  sins  of  the  world,  in 
the  which  I  have  suffered  the  will  of  the  Father  in 
all  things  from  the  beginning. 

"And  it  came  to  pass  that  when  Jesus  had  spoken 
these  words  the  whole  multitude  fell  to  the  earth;  for 
they  remembered  that  it  had  been  prophesied  among 
them  that  Christ  should  show  himself  unto  them  after 
his  ascension  into  heaven. 

"And  it  came  to  pass  that  the  Lord  spake  unto  them 
saying; 

"Arise  and  come  forth  unto  me,  that  ye  may  thrust 
your  hands  into  my  side,  and  also  that  ye  may  feel 
the  prints  of  the  nails  in  my  hands  and  in  my  feet, 
that  ye  may  know  that  I  am  the  God  of  Israel,  and 
the  God  of  the  whole  earth,  and  have  been  slain  for 
the  sins  of  the  world. 

"And  it  came  to  pass  that  the  multitude  went  forth, 
and  thrust  their  hands  into  his  side,  and  did  feel  the 
prints  of  the  nails  in  his  hands  and  in  his  feet;  and 
this  they  did  do,  going  forth  one  by  one  until  they  had 
all  gone  forth,  and  did  see  with  their  eyes  and  did 
feel  vdth  their  hands,  and  did  know  of  a  surety  and 
did  bear  record,  that  it  was  he,  of  whom  it  was  written 
by  the  prophets,  that  should  come. 

"And  when  they  had  all  gone  forth  and  had  wit- 
nessed for  themselves,  they  did  cry  out  with  one 
accord,  saying: 

"Hosanna!  Blessed  be  the  name  of  the  Most  High 
God!  And  they  did  fall  down  at  the  feet  of  Jesus, 
and  did  worship  him."  (3  Ne.  11:6-17.) 

In  the  days  that  followed,  this  same  divine  visitor 
introduced  the  blessing  of  the  bread  and  wine  as  a 
sacrament;  he  called  forth  all  their  sick,  afflicted, 
lame,  blind,  and  dumb,  and  healed  them;  he  organized 
an  administration  to  teach  and  baptize  in  his  name, 
and  he  counseled  these  leaders  and  the  multitudes 
about  his  doctrine.  And  after  many  days,  ".  .  .  there 
came  a  cloud  and  overshadowed  the  multitude  that 
they  could  not  see  Jesus. 

"And  while  they  were  overshadowed  he  departed 
from  them,  and  ascended  into  heaven.  And  the  disci- 
ples saw  and  did  bear  record  that  he  ascended  again 
into  heaven."  (3  Ne.  18:38-39.) 

This  is  the  true  story  of  the  Great  White  God. 
He  is  Jesus  the  Christ,  the  Savior  of  all  mankind,  o 


September  1969 


an 


It  all  began 

when  in  the  grade-school  room 

the  teacher  told  us 

what  an  atom  was. 

She  said 

that  if  you  had  a  penny 

you  could  put 

a  million  atoms 

on  the  eye 

of  Lincoln. 

She  held 

a  pin  up 

by  its  head 

and  said, 

"If  atoms  could  be  counted, 

then  a  hundred  thousand  atoms 

could  be  balanced 

on  the  point." 

We  lived  in  a  basement, 
which  we  did 
till  I  was  twelve, 
and  I  remember 
coming  home  from  school 
that  night 


and  lying  on  the  floor 

below  the  small  high  window 

on  the  wall. 

The  sun  shone  mellow 

in  the  afternoon 

and  cast  a  ray 

across  the  room 

above  my  head. 

I  lay  and  watched 

the  dust  descend 

and  dance  about 

within  the  ray. 

A  million  specks  of  dust. 

I  followed  one — one  speck. 

It  floated 

undisturbed 

by  weight. 

The  currents  shifted 

and  it  lifted 

out  of  sight. 

I  wondered 

on  the  tons  of  atoms 

in  the  dust  around  the  room. 

I  wondered,  too, 
if  worlds  existed 


on  the  atoms 
in  the  dust. 

And  then  I  ran  outside 

and  climbed  the  hill  behind  the  barn. 

I  looked  out  over  house  and  orchard, 

stretched  my  gaze  across  the  valley 

from  the  heavy  granite  mountains 

to  the  lake. 

I  watched  the  sun 

drop  over  distant  hills 

until  I  felt 

the  roundness 

of  the  earth  itself. 

I  lay 

upon  the  hill 

and  looked 

into  the  sky; 

Then  pressed  to  earth 

with  back  and  shoulders, 

wondered 

if  the  globe 

that  swirled  with  me 

weren't  in  someone  else's  basement 

just  a  speck  of  floating  dust. 


The 
Rene\A^I 

of  the 

ferth 

to  F^radisiacal 

Glory 


By  Dr.  Hyrum  L.  Andrus 


•  The  Saints  have  a  work  they  must  perform  in  order 
to  prepare  for  the  coming  of  Christ,  who  will  renew 
the  earth  to  a  state  of  paradisiacal  glory.  In  a  very 
real  sense,  we  are  co-workers  with  the  Lord  in  making 
the  necessary  preparations  to  usher  in  the  millennium. 

God's  design,  the  Prophet  Joseph  Smith  wrote,  is 
"to  bring  about  the  millennial  glory."  When  the  Lord's 
purposes  are  accomplished,  the  earth  will  "yield  its 
increase,  resume  its  paradisean  glory,  and  become  as 
the  garden  of  the  Lord."  (Documentary  History  of  the 
Church,  Vol.  5,  p.  61. )  But  if  this  work  is  not  done, 
the  earth  will  be  "utterly  wasted"  at  Christ's  coming. 
(D&C  2:3.) 

To  prepare  for  Christ's  coming,  the  Saints  need  to 
establish  the  kingdom  of  God  on  earth,  a  kingdom 
patriarchal  in  nature.  Wives  and  husbands  need  to  be 
sealed  to  each  other,  children  to  parents,  and  genera- 
tion to  generation.  Having  established  this  divine 
society  among  the  living,  the  sealing  line  will  need  to 
eventually  extend  back  to  Adam.^ 

The  divine  family  order  had  its  origin  in  heaven 
before  the  time  of  Adam.  Abraham  wrote:  ".  .  .  it 
came  down  from  the  fathers,  from  the  beginning  of 
time,  yea,  even  from  the  beginning,  or  before  the 
foundations  of  the  earth.  .  .  ."   Eventually,  when  this 


order  is  built  up  among  the  faithful,  some  of  the  glory 
of  the  celestial  family  to  be  experienced  throughout 
eternity  will  be  reflected  in  the  patriarchal  order  on 
earth.-  Israel  will  have  been  gathered  and  Zion  will 
have  been  established  according  to  the  pattern  of  the 
divine  patriarchal  order,  and  the  earth  will  then  be 
"renewed  and  receive  its  paradisiacal  glory."  (Article 
of  Faith  10. ) 

The  fact  that  the  earth  will  be  renewed  to  a  para- 
disiacal state  of  glory  implies  that  it  was  once  in  such 
a  state.  In  order  to  understand  this  renewal,  we  must 
understand  that  before  the  fall,  Adam  lived  in  the 
presence  of  God  with  no  veil  between  him  and  his 
maker.  All  things  were  in  a  state  quite  different  from 
our  present  order  of  life.  And  except  for  the  fall  of 
Adam,  "all  things"  that  were  created  would  have  re- 
mained forever  in  the  same  state  in  which  they  were 
after  the  creation.   (See  2  Ne.  2:22.) 

But  all  this  was  changed  by  the  fall.  God's  glory 
was  withdrawn,  and  life  was  reorganized  on  a  temporal 
plane.  (See  D&C  29:31-32;  77:6.) 


Dr.  Hyrum  L.  Andrus,  first  counselor  in  the  BYU  Tenth 
Stake  presidency,  is  professor  of  modern  scripture  at 
Brigham  Young  University,  author  of  Church  books,  and 
recipient  of  BYU's  Karl  G.  Maeser  Research  Award. 


September  1969 


11 


Joseph  Smith  stressed,  however,  that  Adam's  "trans- 
gression did  not  deprive  him  of  the  previous  knowl- 
edge with  which  he  was  endowed  relative  to  the 
existence  and  glory  of  his  Creator.  .  .  ."  {Lectures  on 
Faith,  2:19.) 

Think  for  a  moment  what  this  means.  Even  though 
he  fell,  Adam  remembered  life  in  his  former  para- 
disiacal state.  What,  then,  did  it  mean  to  Adam  when 
the  Lord  said:  ".  .  .  as  thou  hast  fallen  thou  mayest 
be  redeemed,  and  all  mankind,  even  as  many  as  will"? 
(Moses  5:9.)  What  was  redemption  if  not  to  be 
brought  back,  eventually,  to  a  state  of  glory  similar 
to  that  from  which  Adam  fell? 

After  the  fall,  Adam  desired  to  regain  the  presence 
of  God  with  his  posterity  who  would  obey  the  gospel, 
and  to  see  the  earth  redeemed  to  a  state  of  glory.  But 
to  achieve  these  objectives,  he  and  his  righteous 
children  had  to  be  organized  into  a  divine  family  order 
patterned  after  celestial  society.  He  therefore  called 
the  patriarchs  who  had  been  ordained  among  his 
descendants,  with  his  righteous  posterity,  to  the  valley 
of  Adam-ondi-Ahman.  Presumably,  Adam  was  con- 
cerned at  this  time  with  the  organization  of  his  righ- 
teous children  into  the  divine  patriarchal  order.  He 
also  blessed  them,  Joseph  Smith  explained,  because 
"he  wanted  to  bring  them  into  the  presence  of  God." 
(DHC,  Vol.  3,  p.  388.) 

This  desire  was  shared  by  other  great  patriarchs  and 
prophets.  "In  the  first  ages  of  the  world  .  .  .  there 
were  Eliases  raised  up  who  tried  to  restore  these  very 
glories,"  the  Prophet  Joseph  declared,  "but  did  not 
obtain  them."  Later,  Moses  "sought  to  bring  the 
children  of  Israel  into  the  presence  of  God,  through 
the  power  of  the  Priesthood,  but  he  could  not."  ( Ibid. 
In  regard  to  the  effort  of  Moses,  see  D&C  84:19-24.) 

Though  these  ancient  patriarchs  and  prophets 
failed  to  realize  their  desire,  the  Prophet  Joseph  Smith 
explained  that  "they  prophesied  of  a  day  when  this 
glory  would  be  revealed,"  and  he  indicated  that  it 
would  be  in  "the  dispensation  of  the  fullness  of  times, 
when  God  would  gather  together  all  things  in  one." 
(DHC,  Vol.  3,  p.  388.)  This  gathering  includes  the 
gathering  of  the  Saints  into  the  divine  patriarchal 
order.  When  this  is  done,  Adam's  desire  will  be  real- 
ized. Christ  will  come,  and  the  earth  will  be  renewed 
to  a  paradisiacal  state  of  glory. 

Joseph  Smith,  in  speaking  of  the  obligation  that  the 
Saints  have  of  building  the  divine  patriarchal  order, 
said  of  our  righteous  dead:  "We  cannot  be  made  per- 
fect without  them,  nor  they  without  us."  ( Ibid.,  p.  389. ) 
Again  he  explained:  "It  is  necessary  that  those  who 
are  going  before  and  those  who  come  after  us  should 
have  salvation  in  common  with  us;  and  thus  hath 


God  made  it  obHgatory  upon  man."  {DHC.  Vol.  6. 
p.  313.) 

The  Prophet  taught  that  the  final  judgments  inci- 
dent to  Christ's  coming  will  not  be  poured  out  upon 
the  wicked  until  the  divine  patriarchal  order  is  estab- 
lished. Before  that  time  the  Saints  will  receive  the 
sealing  ordinances  in  the  house  of  the  Lord,  "thereby 
making  their  calling  and  election  sure."  ( DHC,  Vol.  5, 
p.  530.)  The  spirit  of  Elijah  will  be  manifested  to 
build  up  the  (divine  patriarchal)  kingdom  and  place 
"the  seals  of  the  Melchizedek  Priesthood  upon  the 
house  of  Israel."  In  this  way  all  things  are  to  be  made 
ready.  "Then,"  he  concluded,  "Messiah  comes  to  His 
Temple,  which  is  last  of  all."  {DHC,  Vol.  6,  p.  254. 
This  will  be  a  preliminary  appearance  of  Christ  among 
the  Saints  before  he  comes  in  glory  in  the  clouds  of 
heaven. ) 

When  Jesus  comes,  it  will  be  to  reign  on  earth  as 
King  of  kings  and  Lord  of  lords  through  the  instru- 
mentality of  the  divine  patriarchal  order.  ".  .  .  we 
calculate  to  give  the  Elders  of  Israel  their  washings 
and  anointings,  and  attend  to  those  last  and  more  im- 
pressive ordinances,  without  which  we  cannot  obtain 
celestial  thrones,"  Joseph  Smith  stressed.  He  therefore 
urged  the  Saints  to  build  the  Nauvoo  Temple  so  that 
righteous  men  could  "receive  their  endowments  and 
be  made  kings  and  priests  unto  the  Most  High  God." 
(DHC,  Vol.  6,  p.  319.) 

But  this  is  not  all.  By  establishing  the  divine  patri- 
archal order,  the  Saints  will  prepare  for  Christ's 
coming  to  renew  the  earth  to  a  paradisiacal  state 
similar  to  that  which  prevailed  before  Adam's  fall. 
"When  these  things  are  done,"  Joseph  Smith  stressed, 
as  he  spoke  of  the  work  to  be  accomplished,  "the  Son 
of  Man  will  descend."  Speaking  of  the  millennial 
conditions  that  will  then  prevail,  he  added:  "We  may 
[then]  come  to  an  innumerable  company  of  angels, 
have  communion  with  and  receive  instruction  from 
them."  {DHC,  Vol.  3,  p.  389.) 

The  Lord  has  revealed  some  of  the  transformations 
that  will  take  place  when  the  patriarchal  order  is  estab- 
lished and  Jesus  comes  in  glory.  The  power  of  Christ's 
glory  will  consume  the  wicked  and  make  all  things 
that  remain  new.  (See  D&C  101:23-25.)  The  earth 
will  be  transfigured  according  to  the  pattern  that 
was  shown  to  Peter,  James,  and  John  upon  the  Mount 
of  Transfiguration.^  God's  "knowledge  and  glory"  will 
"dwell  upon  all  the  earth."  (D&C  101:25.)  Revelations 
state  that  the  earth  will  be  "clothed  with  the  glory  of 
her  God,"  and  that  Christ's  glory  will  be  upon  his 
people.  (See  D&C  45:59;  84:101.)  The  enmity  of  man 
and  of  all  flesh  will  cease.  Because  the  fruits  of  the 
Holy  Spirit— such  as  love,  peace,  and  joy— are  so  abun- 


12 


Improvement  Era 


dantly  manifested,  peace  and  tranquility  will  abound. 
(D&C  101:26;  Isa.  11:6-9.)  The  spiritual  union  be- 
tween man  and  God  will  be  perfected  to  the  point  that 
"whatsoever  any  man  shall  ask,  it  shall  be  given  .  .  . 
him."  (D&C  101:27.)  Even  before  man  calls,  God  will 
answer;  and  as  man  is  speaking,  God  will  hear.  (Isa. 
65:24.) 

Several  factors  will  make  it  so  that  Satan  will  not 
have  power  to  tempt  any  man.  For  instance,  all 
"corruptible  things"  will  be  consumed.  The  truth  and 
light  of  Christ's  glory  will  be  manifested  and  spread 
abroad.  Faith  will  increase,  and  righteousness  will  be 
established.  Because  of  these  and  other  reasons,  the 
Lord  will  bind  Satan  during  the  thousand  years.^ 
Meanwhile,  the  faithful  Saints  will  receive  the  renewed 
earth  for  an  inheritance.  They  will  "multiply  and  wax 
strong,"  and  their  children  will  grow  up  without  sin 
unto  salvation.  (D&C  45:58.)  Since  the  corruptible 
things  that  cause  man's  physical  body  to  deteriorate 
will  have  been  largely  destroyed,  there  will  be  no 
death,  except  that  there  will  be  a  rapid  change  from 
the  millennial  state  to  that  of  the  resurrection.  (See 
D&C  101:24-25,30-31.) 

Finally,  great  knowledge  will  be  revealed  concern- 
ing the  creation  of  the  earth  and  the  purposes  of  the 
creation,  the  history  of  all  nations  and  peoples,  laws, 
revolutions,  and  glories  of  the  several  spheres  in  the 
universe.  But  more  important,  the  earth  will  "be  full  of 


the  knowledge  of  the  Lord,  as  the  waters  cover  the 
sea.  ^ 

From  the  indication  of  the  scriptures,  the  millennium 
will  be  a  glorious  age  in  which  great  blessings  of  both 
spiritual  and  temporal  nature  will  be  given  to  man. 
The  work  of  preparing  for  that  great  day,  the  Prophet 
Joseph  Smith  declared,  is  "a  work  that  God  and  angels 
have  contemplated  with  delight  for  generations  past; 
that  fired  the  souls  of  the  ancient  patriarchs  and 
prophets."  It  is  a  work  that  "is  destined  to  bring  about 
the  destruction  of  the  powers  of  darkness,  the  renova- 
tion of  the  earth,  the  glory  of  God,  and  the  salvation 
of  the  human  family."  {DEC,  Vol.  4,  p.  610.)  This  is 
the  work  that  the  Saints  are  engaged  in  as  they  strive 
faithfully  to  build  up  the  divine  patriarchal  order  on 
earth  and  to  sanctify  themselves  in  preparation  for  the 
coming  of  the  Lord.  O 

FOOTNOTES 

^Joseph  Smith  taught  that  Adam  cannot  receive  a  fullness  of  glory  until 
this  family  order  is  perfected  and  presented  to  Christ,  who  will  present 
"the  kingdom  to  the  Father,  which  shall  be  at  the  end  of  the  last  dis- 
pensation." {DEC,  Vol.  4,  p.  209.) 

2In  speaking  of  the  doctrine  of  election  in  the  flesh,  Paul  wrote  that 
Israel  has  a  legal  claim  to  "the  glory"  of  God.  (See  Rom.  9:4;  also  DHC, 
Vol.  4,  pp.  359-60,  where  Joseph  Smith  discusses  this  passage.)  That  is, 
when  Israel  is  organized  according  to  the  law  of  God,  she  has  a  claim 
to  the  glory  of  the  celestial  family,  being  an  extension  of  that  family  to 
the  earth.  In  accordance  with  this  promise,  Zion  will  be  endowed  in  some 
measure  with  the  glory  of  God  before  Christ  comes  in  the  clouds  of 
heaven  to  consume  the  wicked  and  renew  the  earth.  (See  Isa.  4:5;  3  Ne. 
20:22  and  21:25;  D&C  45:67.) 

3See  D&C  63:20-21.  The  earth  will  still  be  a  temporal  sphere  (D&C 
77:6),  but  it  will  be  transfigured  by  the  glory  that  will  be  revealed, 
somewhat  as  Moses  was  transfigured,  as  recorded  in  Moses  1:11. 

*See  D&C  101:23-28;  1  Ne.  22:26;  Rev.  20:1-3.  Satan  entices  man 
through  the  corruption  in  the  flesh.    See  2  Ne.  2:28-29. 

5See  D&C  84:98;    101:32-35;    121:28-30;   2  Ne.   30:16-18;    Isa.    11:9. 


A  Parent's  Thoughts  on  Education 
By  Evalyn  M.  Sandberg 


There  is  a  formal  teaching  that 
he  will  receive  in  schools; 
and  many  plodding  years  must  pass 
before  he  knows  the  rules. 

Another  kind  of  learning  will 
come  automatically: 
he'll  get  it  from  associates 
and  from  some  things  he'll  see. 

I  would  not  have  him  know  too  soon 
age  fails  to  make  its  wise, 


or  that  well-veiled  deception  lies 
behind  some  other  eyes. 

I  would  not  have  him  early  learn 
the  rushing,  head-long  greed 
of  those  who  seek  more  than  their  own 
and  leave  someone  in  need. 

As  time  moves  swiftly  on  its  path, 
oh,  world,  be  slow  to  trace 
this  other  kind  of  knowledge 
upon  my  child's  fair  face! 


September  1969 


13 


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Born  September  8,  1873,  President 
McKay  grew  to  manhood  in  the 
small  farming  community  of  Huntsville, 
some  12  miles  east  of  Ogden,  Utah. 


Who  would  know, 

seeing  the  grass-grown  road 

ivind  into  the  pebbled  driveway, 
The  high-roofed  barns, 

sagging  beneath  the  seasons'  weight 

of  time  and  weather, 
The  trees  groivn  taller  through  the  years, 

thrusting  from  slender  saplings 

sturdy  trunks,  and  leafy  branches, 
The  rail  fence  warped  and  worn,  and  the  small  slat  gate, 
The  rolling  fields  and  hills, 

the  sturdy  homes  .  .  . 


President  David  0.  IVIcKay  on  his  96th  birthday 

HuntsvUle 

By  Mabel  Jones  Gabbott 


Illustrated  by  Ed  Maryon 


Who  would  know 

that  once  a  boy  named  David, 

like  Israel's  king, 

■walked  on  paths  like  these, 

kept  in  such  a  barn  his  best-loved  horse, 

knew  rain  and  sunshine  haying  in  such  fields, 

climbed  on  such  fences, 

sivung  perhaps  on  some  such  gate? 


We  knoiu 

hov)  glad  once  grew  each  small  green  blade  of  grass, 
how  best  beloved  is  every  board  and  rail, 
how  honored  and  revered  this  town  becomes, 


For  here  in  Huntsville, 
our  Prophet  as  a  lad 
"grew,  ivaxed  strong  in  spirit, 
filled  with  wisdom, 
and  the  grace  of  God." 


September  1969 


15 


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By  President  Alvin  R.  Dyer* 

of  the  First  Presidency 

•  If  there  is  truly  a  generation  gap,  then  the  advantage 
is  on  the  side  of  youth,  because  all  youth  needs  to  do 
is  wait: 

"The  impatient  young  of  the  1960's  can  hardly  wait. 
They  will  grow  old  too,  in  time,  but  first  they  will 
take  their  turn  at  remaking  and  running  the  world." 
( The  Young,  Americans,  Time-Life  Books,  1966. ) 

Looking  to  the  future,  the  "now  generation"  will 
encounter  events  and  movements  that  will  be  astound- 
ing. Their  concern  should  be  one  of  keeping  a  proper 
moral  and  spiritual  balance,  and  not  being  carried 
away  by  popular  or  going  things.  Here  is  a  verse  that 
suggests  that  kind  of  balance: 

"Whatever  weakens  your  reason,  impairs  the  tender- 
ness of  your  conscience,  obscures  your  sense  of  God, 
takes  of  your  relish  for  spiritual  things, 

"Whatever  increases  the  Authority  of  the  body  over 
the  mind— that  thing  is  Sin—however  harmless  it  may 
seem  in  itself."  (Sussanah  Wesley.) 

Man's  meaning  and  purpose  is  motivated  by  a  force 

"From    a   baccalaureate   address    given  at  Dixie  College,    St.   George, 
Utah,  June  6,  1969. 


^^^3^, 


Improvement  Era 


s^ 


more  profound  than  sex  or  ambition.  Man  feels  the 
need  of  a  relationship  with  God  through  adherence 
to  God-given  principles.  From  this  feeling  come  faith 
and  the  assurance  that  he  is  not  a  transitive  substance 
that  will  biologically  pass  out  of  existence,  but  instead 
is  an  eternal  being.  This  truth,  fully  grasped,  can 
produce  the  balance  of  light  over  darkness. 

The  teaching  of  physiology  and  hygiene  in  our 
public  schools  at  the  right  age  level  and  in  the  right 
context— where  proper  coeducational  aspects  are  ad- 
hered to,  and  where  the  school  seeks  to  supplement 
the  home  and  the  church— can  be  appropriate  and 
proper.  The  teaching  of  physiology  and  hygiene  is 
supported  by  most  legal  codes  in  regard  to  public 
school  law.    This  is  one  example: 

"It  shall  be  the  duty  of  all  boards  of  education  and 
officers  in  charge  of  schools  and  educational  institu- 
tions supported  in  whole  or  in  part  by  public  funds 
to  make  provision  for  systematic  and  regular  insti^uc- 
tion  in  physiology  and  hygiene,  including  special 
reference  to  the  effects  of  stimulants  and  narcotics 
upon  the  human  svstem."  ( UtaJi  Code  Annotated  1953, 
S3-14-14. ) 

It  is  most  vital  that  the  moral  and  spiritual  values 
of  education,  which  have  long  been  established  and 
are  constantly  being  reinstituted,  should  be  associated 
with  all  teaching  concerning  the  individual.  I  quote 
further  from  the  Utah  Code: 

"Educational  Objectives— The  result  of  two  years  of 
volunteer  service  by  more  than  one  hundred  com- 
mittees acting  under  the  call  of  a  president  of  the 
United  States  gives  the  first  charter  right  of  each 
American  child  as  'Spiritual  and  Moral  Training'  and 
the  second  as  'Understanding  and  Protection  of  His 
Personality.'  The  seven  cardinal  objectives  of  education 
first  announced  and  advocated  by  the  National  Educa- 
tion Association  in  1918  and  since  accepted  by  edu- 
cational leaders  throughout  the  nation  are  health, 
citizenship,  vocations,  worthy  use  of  leisure,  worthy 
home  membership,  ethical  character  and  the  funda- 
mental processes  or  tools  of  education.  Six  of  these 
have  to   do   primarily  with  personality   or   character 


development.  It  therefore  becomes  advisable  to  direct 
the  schools  in  their  educational  activities  and  to 
encourage  the  schools  to  unite  with  community  organi- 
zations in  such  plans  and  procedures  as  will  realize 
these  important  educational  objectives  in  the  lives 
of  persons  under  eighteen  years  of  age."  (53-14-9.) 

These  directives  regarding  the  body  and  its  func- 
tions are  designed  to  provide  a  proper  balance  of 
learning,  in  a  wholesome  and  sensitive  manner.  But 
they  do  not  suggest  license  in  promoting  emotionally 
injurious  and  embarrassing  discussion  of  the  sexual 
functions  of  bodily  organs  in  a  coeducational  setting. 
While  tasteful  discussion  of  social  manners  and  inter- 
personal responsibilities  with  young  men  and  women, 
in  mixed  groups  can  be  a  wholesome  experience,  there 
seems  to  be  no  sound  educational  justification  for 
class  discussions  of  physiology  that  are  developed 
around  stimulating  visual  aids  depicting  male  and 
female  reproductive  relationships. 

Sex  educators  are  suggesting  indoctrination  on  this 
subject  from  kindergarten  through  the  twelfth  grade. 
This  increases  the  tendency  of  precocity.  The  imma- 
ture child  is  brought  at  once  among  temptations  he 
cannot  resist  because  he  cannot  understand  them.  It 
causes  him  to  grow  old  before  his  time. 

Precocious  fruit  is  not  good  fruit.  The  first  ripened 
apples  often  have  a  worm  at  the  core.  What  is  worth 
having  must  bide  its  time.  To  seize  it  before  its  time 
is  to  pluck  it  prematurely. 

The  idea  that  sex  education  is  strictly  educational 
and  does  not  involve  morals  is  a  deception  and  does 
not  conform  to  gospel  teachings  and  established  edu- 
cational standards. 

It  has  been  said  that  "familiar  things  happen  and 
mankind  does  not  bother  about  them.  It  requires  a 
very  unusual  mind  to  undertake  the  analysis  of  the 
obvious."  (Evelyn  Whitehead,  Science  and  the  Mod- 
ern World  [The  Macmillan  Co.,  1953].) 

It  is  in  this  light  that  I  speak  of  spiritual  and  moral 
training  as  the  charter  right  of  our  youth  in  the  school 
classroom.  To  provide  safe  guidelines,  these  values 
should  be  foremost,  particularly  in  our  maturation 
courses  of  study. 

Principles  that  harmonize  with  gospel  standards 
have  been  reinstituted  time  and  time  again  as  respon- 
sible commissions  appointed  by  U.S.  Presidents  have 
met  to  give  serious  thought  to  the  training  of  our 
youth.  From  the  Educational  Policies  Commission 
Report  of  1951  I  quote  the  following: 

"In  educational  terms,  this  value  requires  a  school 
system  which,  by  making  freely  available  the  common 
heritage  of  human  association  and  human  culture, 
opens  to  every  child  the  opportunity  to  grow  to  his 
full  physical,  intellectual,  moral,  and  spiritual  stature. 


September  1969 


17 


It  favors  those  plans  of  school  organization  and  in- 
struction which  recognize  and  meet  the  varying  needs 
and  aspirations  of  individuals."  ( Italics  added. ) 

With  regard  to  the  teacher,  upon  whom  falls  the 
real  burden,  and  who  reflects  the  extent  of  his  or  her 
morals  or  the  lack  of  them  in  his  or  her  teachings, 
the  commission  report  has  this  to  say: 

"Since  the  ultimate  success  of  a  program  to  develop 
moral  and  spiritual  values  depends  largely  on  the 
teacher,  the  institutions  which  educate  teachers 
should  give  full  recognition  to  these  values  in  their 
curricula.  These  values  should  also  receive  emphasis 
by  in-service  workshops  and  other  developmental 
programs.  Personal  character  of  an  acceptable  quality 
to  serve  as  an  example  to  American  youth  often  deter- 
mines the  success  or  failure  of  a  teacher  in  teaching 
subject  matter  as  well  as  in  contributing  to  moral 
development.  Character,  therefore,  should  invariably 
be  an  important  consideration  in  the  employment  of 
a  teacher.  The  teacher  education  institutions  should 
consider  character,  along  with  scholarship  and  teach- 


"  . . .  inhibition--  the 
control  of  the  impulse-- is  the 
first  principle  of  civilization" 


ing  skills,  in  the  selection  of  students,  in  judging  the 
competence  of  student  teachers,  and  in  the  recom- 
mendation of  prospective  teachers  to  boards  of 
education. 

"School  administrators,  having  placed  an  emphasis 
on  character  in  the  selection  process,  should  encourage 
teachers  to  use  initiative  and  imagination  in  the  de- 
velopment of  their  subject  matter  in  ways  which  teach 
moral  and  spiritual  values."  (Moral  and  Spiritual 
Values  in  the  Public  Schools,  Educational  Policies 
Commission,  1951,  p.  55.) 

And  again,  from  the  report  of  the  President's  Com- 
mission on  National  Goals,  in  1960,  the  following: 

"The  family  is  at  the  heart  of  society.  The  educa- 
tional process  begins  and  is  served  most  deeply  in 
the  home. 

"The  major  domestic  goals  of  equality  and  educa- 
tion depend  overwhelmingly  on  individual  attitudes 
and  actions. 

"It  is  the  responsibility  of  men  and  women  in  every 
walk  of  life  to  maintain  the  highest  standards  of 
integrity."  (Programs  for  Action  in  the  Sixties,  Goals 
for  Americans,  The  Report  of  the  President's  Com- 


mission on  National  Goals,  1960,  p.  22.) 

Herein,  it  seems,  is  the  crux  of  the  whole  matter! 

In  the  light  of  these  educational  objectives,  the  idea 
is  presumed  that  physiology  and  hygiene,  with  proper 
content  and  with  proper  age  and  group  orientation  in 
the  school  classroom,  and  in  support  of  teachings  in 
the  home,  may  be  pursued  with  dignity  when  asso- 
ciated with  moral  and  spiritual  values. 

The  sexual  impulse  should  be  played  down.  It  is 
strong  enough  without  encouragement.  "We  have 
blown  it  up  with  a  thousand  forms  in  incitation,  ad- 
vertisement, emphasis  and  display,  and  have  armed  it 
with  the  doctrine  that  inhibition  is  dangerous,  whereas 
inhibition— the  control  of  impulse— is  the  first  principle 
of  civilization."  (Will  Durant,  "Man  Is  Wiser  Than 
Any  Man,"  Readers  Digest,  November  1968,  p.  86. 
Italics  added. ) 

But  certain  sex  educators  claim  that  a  new  defini- 
tion is  needed  for  the  meaning  of  morals,  and  this 
relativistic  movement  has  led  to  what  is  now  called 
the  new  morality.  Anything  that  is  new  should  be 
compared  with  the  old  when  one  attempts  a  justifica- 
tion of  a  changed  definition.  Perhaps  the  following 
comparisons  will  help  us  to  understand  what  is  meant 
when  reference  is  made  to  a  new  morality: 


The  Old  Morality 

"Thou  shalt  not  commit 
adultery;  and  he  that 
committeth  adultery,  and 
repenteth  not,  shall  be 
cast  out."  (D&C  42:24.) 

"And  verily  I  say  unto 
you,  as  I  have  said  before, 
he  that  looketh  on  a 
woman  to  lust  after  her, 
or  if  any  shall  commit 
adultery  in  their  hearts, 
they  shall  not  have  the 
Spirit,  but  shall  deny  the 
faith  and  shall  fear." 
(D&C  63:16.) 

"Be  not  deceived:  nei- 
ther fornicators,  nor  idol- 
aters, nor  adulterers,  nor 
effeminate,  nor  abusers  of 
themselves  with  man- 
kind, .  .  .  shall  inherit  the 
kingdom  of  God."  ( 1  Cor. 
6:9-10.) 


The  New  Morality 

Speaking  of  infidelity 
or  adultery,  a  modem  sex 
educator  makes  this  com- 
ment: 

"Infidelity,  extramarital 
affairs,  aren't  true  adven- 
tures; the  roles  played  in 
casual  sex  are  stilted  and 
soporific.  Within  the  well- 
stabilized,  committed 
marriage,  a  few  extra- 
marital episodes  won't 
alter  the  tapestry,  but  I 
don't  believe  any  mar- 
riage can  withstand  the 
erosion  of  repeated  infi- 
delities." ( Coronet,  May 
1969,  p.  17.) 

Supposedly  the  relativ- 
istic category  is  modern 
and,  according  to  schol- 
ars, is  of  the  new  morality. 
According  to  definitions 
in  this  category,  a  moral- 
ity   of     consequences    is 


18 


Improvement  Era 


1.  CHERISHED  EXPERIENCES 

from  the  writings  of  President  David  0. 
McKay     Compiled  by  Clare  Middlemiss 

This  book  contains  many  experiences  the 
Prophet  cherishes  above  all  others.  If  ever 
a  book  could  inspire  one  to  gain  deeper 
faith  and  joy  in  the  good  life,  this  is  it.  It  is 
divided  into  four  sections:  1)  Memorable 
Testimonies,  2)  Faith  Promoting  Incidents, 
3)  Incidents  of  Divine  Healing,  and  4)  In- 
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BOOK-OF-THE-MONTH  For  SEPT. 

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DAVID  0.  McKAY 

Compiled  by  Llewelyn  R.  McKay 

Compiled  by  his  second  son,  this  book 
provides  stimulating  reading  for  Latter-day 
Saint  families.  The  intimate  stories  of  the 
Church's  first  family  indicates  a  life  of  soli- 
darity, of  love,  and  the  good  times  they  have 
enjoyed  together.  Ideas  for  closer  family 
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TBook 


Highlights  from 

the  life  of  a 
living  Prophet 

from 
Deseret  Book 


4.   MAN  MAY  KNOW  FOR  HIMSELF 

by  David  0.  McKay 

Compiled  by  Clare  Middlemiss 

That  man  may  know  God  and  Jesus 
Christ  for  himself  is  the  message  of  this 
book.  "Life  eternal  is  what  I  desire  ...  for 
me,  mine,  and  all  the  world,"  says  President 
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3.   HIGHLIGHTS  IN  THE  LIFE  OF 
PRESIDENT  DAVID  0.  McKAY 

by  Jeanette  McKay  Morrell 

Precious  moments  from  the  boyhood, 
formative  years,  and  Church  service  of  our 
beloved  Prophet,  as  recorded  by  his  sister. 

This  is  not  intended  to  be  a  complete 
biography,  but  more  as  a  testament  to  the 
diving  calling  of  the  man,  relating  his  early 
training  and  the  powerful  accomplishments 
he  has  made  in  leading  the  Church.  $4'^'^ 


5.  HOW  GLORIOUS  IS  YOUTH      Reg.  $3.50 
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Doyle  L.  Green 

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fun  of  living  a  clean  life. 

September  1969 


ORDER  FROM 

DESERET  BOOK  COMPANY  6.    MY  MISSION 

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OR  777  So.  Main,  Town  &  Country,  Orange,  Calif.  92668  j^tended  tO  help  provide  a  reCOrd  that  will 

Please  send  me  items  circled:      12     3     4     5     6  last  a  lifetime,  of  the  missionary's  exper- 
iences through  photos,  letters  and  other 

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Orange.    Paid  by  □  check;  □  money  order;  or  □  charge  white,   brOWn  Or  light  blue. 

established  account.  it  comes  with  47  pages  of  heavyweight, 

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binding  posts  provide  for  expansion  and 

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.  Parents,  start  this  for  your  missionary 

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state ,zip return  and  treasure  it  always.      $10.50 

Sept.  1969  Era  I9 


"Flee  also  youthful 
lusts:  but  follow  righ- 
teousness, faith,  charity, 
peace."  (2  Tim.  2:22.) 

"Wherefore  God  also 
gave  them  up  to  unclean- 
ness  through  the  lusts  of 
their  own  hearts,  to  dis- 
honour their  own  bodies 
between  themselves." 

(Rom.  1:24.) 


created,  whereby  sexual 
acts  are  judged  according 
to  their  effects. 

Sex  acts  under  this  sys- 
tem are  right  or  wrong 
only  in  terms  of  scientifi- 
cally measurable  conse- 
quences. (SIECUS  [Sex 
Information  and  Educa- 
tion Council  of  the  Unit- 
ed States]  Study  Guide 
No.  9,  p.  9.) 

A  third  category,  which 
is  identified  as  the  hedo- 
nistic position,  is  charac- 
terized by  devotion  to 
pleasure  as  a  way  of  life. 
"It  creates  ...  a  morality 
of  indulgence"  which  the 
sex  educators  argue  can 
be  a  responsible  indul- 
gence. ( SIECUS  Study 
Guide  No.  9,  p.  10. ) 


These  "old  morality"  statements  are  referred  to  by 
our  modern  sex  education  teachers  as  being  in  an 
absolutistic  category— or  a  position  of  a  morality  of 
commandment.  (SIECUS  Study  Guide  No.  9,  p.  8.) 

But  let  it  be  remembered  that  the  morality  of  com- 
mandment spoken  of  emanates  from  God,  the  source 
of  all  intelligence,  and  is  a  positive  divine  guideline 
to  salvation,  being  fully  and  completely  oriented  to 
truth,  which  is  eternal. 

In  my  April  1969  general  conference  talk  I  made 
this  summation  concerning  sensitivity  training,  which 
I  refer  to  again,  because  of  the  widespread  modern- 
day  use  of  this  training: 

".  .  .  sensitivity  training  teaching  methods,  tvhen 
abusively  used,  not  only  break  down  barriers  of  pri- 
vacy, but  also  provide  the  techniques  for  mass,  rather 
than  personal,  decision.  This  tends  to  destroy  the 
agency  of  man  and  is  therefore  evil  in  concept."  ( Era, 
June  1969,  p.  41.  Italics  added. ) 

Let  me  differentiate  between  training  and  therapy. 
Training  is  a  learning  process  designed  to  help  normal, 
healthy  participants  develop  new  skills  and  more 
effective  behavior  patterns.  Therapy  is  a  process  of 
helping  persons  with  emotional  disturbances  to  reduce 
those  disturbances  that  are  preventing  them  from 
effectively  determining  their  own  action.  Groups  can 
be  used  for  training  or  for  therapy  purposes.  Some 
group  methods  that  may  be  appropriate  for  therapy 


are  not  necessarily  consistent  with  training  goals. 

Authorities  generally  agree  that  from  training 
groups  comes  the  here-and-now  aspect,  and  they  do 
not  deal  in  the  privacies  of  one's  past  behavior. 

Thus,  in  a  training  group,  there  should  be  no  con- 
fession of  problems  or  personal  difficulties  one  has 
had  in  his  past.  The  emphasis  should  be  on  looking 
at  how  effective  a  person's  behavior  is  in  working 
in  the  group.  Exposures  of  past  difficulties  or  problems 
of  a  private  nature  have  no  place  in  group  training. 

Men  with  experience  have  long  recognized  that 
groups  are  indispensable  to  society  and  serve  many 
worthwhile  functions.  It  should  be  equally  apparent 
that  groups  are  not  designed  to  be  ends  in  themselves, 
but  are  means  to  serving  the  individual.  The  primary 
function  of  any  worthy  group,  be  it  the  family  or  some 
other  organized  unit,  is  to  invite  and  sustain  self- 
determination  in  the  individual.  Coercion  is  an  outlaw 
in  any  group  training.  A  well-organized  training  group 
should  have  the  element  of  helping  group  members 
resist  the  tyranny  of  group  coercion. 

The  use  of  individual  confession  of  past  behavior 
with  a  feedback  to  a  group  is  an  exploitation  of  the 
rights  of  the  individual.  Its  use  only  tends  to  increase 
the  peril  of  such  situations  to  create  the  tyranny  of 
coercion,  and  is  contrary  to  gospel  teachings  concern- 
ing the  law  of  agency.  This  principle  is  also  recognized 
by  the  Education  Policies  Commission,  which  has 
said: 

"The  inherent  worth  of  every  human  being  is  basic 
in  the  teachings  of  Christianity  and  of  many  other 
great  religions.  The  individual  personality  can  acquire 
a  capacity  for  moral  judgments  and  a  sense  of  moral 
responsibility.  This  doctrine  sharply  challenges  every 
form  of  oppression.  It  implies  that  each  human  being 
should  have  every  possible  opportunity  to  achieve  by 
his  own  efforts  a  feeling  of  security  and  competence 
in  dealing  with  the  problems  arising  in  daily  life." 
(Moral  and  Spiritual  Values  in  the  Public  Schools, 
Educational  Policies  Commission,  1951,  p.  55.) 

Deviations  in  sensitivity  training  often  occur  when 
the  teacher  seeks  to  impose  himself,  rather  than  the 
subject  material.  This,  aside  from  its  implications,  is 
a  mark  of  teaching  failure. 

Processes  in  coercive  control  of  human  behavior 
can  lead  to  loss  of  agency.  This  particular  type  of 
group  training,  which  is  actually  an  attempt  at  therapy, 
tends  to  break  down  self-reliance,  and  places  decisions 
for  the  individual  upon  the  group  or  mass.  Self- 
reliance  is  a  needed  attribute  to  development  of 
qualities  of  good  stemming  from  free  will  and  choice. 

Any  situation  that  could  coerce  the  individual  to 
make  decisions  would  have  no  true  foundation.  In 
this,  as  the  Lord  explained  to  the  Prophet  Joseph 


20 


Improvement  Era 


"Every  library 

should  have 

these  choice 

Bookcrail 

books" 


4.  CLASSIC 
EXPERIENCES 
AND 
ADVENTURES 

Originally  published 
by  the  Juvenile 
Instructor,  four  of 
these  books  formed 
part  of  the  popular 
Faith-Promoting 
Series. 

$3.95 


eCPERJE^^^ 


YOU 

HAVE 

ALL  OF 

THESE 

VOLUMES 


11.  THE  BOOK  OF  MORMON 
COMPENDIUM 

By  Sidney  B.  Sperry 

The  best  reference  book  a 


aUIC    Ull    IMC    DUUI\    Ul    IVIUMIIUM. 

Answers  all  questions  on  this  :> 

ancient  record.  Contains  over  ■: 

800  pages.                  $6.95,  i 


1.  AMONG  THE  SHOSHONES 

By  Elijah  Nicholas  Wilson 

The  autobiography  of  a  white  man  who  lived  with 
the  Shoshone  Indians,  this  fascinating  story  of 
pioneer  and  indian  life  is  unsurpassed  for  excite- 
ment and  realism.  Out  of  print  for  years,  it  will 
delight  readers  of  every  age.  $3.50 

2.  THE  DISCOURSES  OF  WILFORD  WOODRUFF 

Selected  and  arranged  by  G.  Homer  Durham 

Reprinted  by  popular  demand,  these  sermons 
and  speeches  by  President  Wilford  Woodruff 
reveal  a  fascinating  and  intimate  glimpse  to  his 
life  and  his  religious  beliefs.  $3.95 

3.  THE  FAITH  OF  A  SCIENTIST 

By  Dr.  Henry  Eyring 

This  soft  cover  edition  of  an  inspiring  book  dra- 
matically shows  the  harmony  between  science 
and  religion.  50<( 


MESSAGES  OF  THE  FIRST  PRESIDENCY 

By  James  R.  Clark 

Includes  all  recorded  official  statements  of 
Church  Presidents  from  Joseph  Smith  to  Lorenzo 
Snow. 

5.  Vol.  1  -  $4.50 

6.  Vol.  2  -  $4.50 

7.  Vol.  3  -  $4.50 

DOCTRINES  OF  SALVATION 

Sermons  and  Writings  of  Joseph  Fielding  Smith 
Compiled  by  Bruce  R.  McConkie 

torical  and  doctrinal  gems  presented  in  plain 
„v-s  and  frankness  —  and  with  authority! 

8.  Vol.  I  -  $3.75 

9.  Vol.  II  -  $3.75 
10.  Vol.  Ill  -  $3.75 


INSPIRATIONAL  VERSE  FOR 
LATTER-DAY  SAINTS 

By  Calvin  T.  Broadhead 

Over  200  carefully  selected 
poems  in  each  volume.  In- 
dexed by  subject. 
•"  Vol  I  -  $2.50 
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LEADERSHIP 

By  Sterling  W.  Sill 

lliant,   practical,   proved 
ihods  for  increasing  lead- 
ership ability. 

16.  Vol.  I  -  $3.75 

17,  Vol.  II  -  $3.75 


September  1969 


21 


1.  The  Message  of 
the  Doctrine  & 
Covenants  $3.50 


6.  Faith  of  a 
Scientist  $3.0 


Fill 
IHilAi 


2.  P-ioneer  and 
Indian  Stories 
$2.50 


NK.ll  I 


]ffl|jM|p^^;::]t::i:aaiffii 


7.  Family  Night 
Reader  $2.50 


3.  Bigger  Than 
Yourself  $3.25 


8.  Inspirational 
Verse  for  L.D.S  , 
Vol.  I  $2.50 


4.  From  the  Dust 
of  Decades  $2.25 


9.  His  Many 
Mansions  $2.95 


5.  On  Getting 
Things  Done  $3.25 


10.  House  of  the 
Lord  $2.95 


11.  Joseph  Smith, 
By  His  Mother 
$3,75 


16.  Thoughts  for 
100  Days  $3.00 


TEACH 


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Teach  $3.00 


12.  Just  to 
Illustrate  $3.50 


17.  You  and  Your 
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22  The  Character 
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ofTH£ 

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14    I  he  Life  of 
Heber  C  Kimball 


mnmmm 


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1 


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22 


To  Fathers 

By  Gay  N.  Blanchard 

It  is  hard  to  let  a  child  go, 

A  beloved  child,  one  close  to  the 

heart. 
It  is  hard,  knowing  his  weakness 
And  ivhere  he  might  fall, 
To  sever  the  tie 
That  keeps  him  in  the  security 

of  your  eye. 

So  God,  our  Father, 

Coidd  not  let  us  go  from  him 

Until  he  had  made  sure 

That  someone, 

An  extension  of  himself, 

Woidd  love  and  care. 

He  knew  we  needed 

Someone  to  make  real 

The  prayers  sent  up  to  him 

For  shelter,  raiment,  food; 

Someone  to  help  make  good 

His  hopes  for  us. 

To  help  us  keep  in  memory  heav- 
en's home; 

And  by  persuasion, 
patience, 
kindness, 
self-controlled  example 

Prepare  us  to  return  in  safety 
there. 

He  gave  this  precious  steward- 
ship 
To  fathers. 

Still  according  to  his  righteous- 
ness, they  have  free  choice; 

And  those  tvho  dare  accept  the 
challenge 

To  be  his  agents,  our  protectors, 
here  on  earth 

Are  in  training,  surely, 

Someday  to  he  gods. 


Improvement  Era 


Smith,  one  may  have  something  bestowed  upon  him 
by  compulsion,  but  he  could  not  truly  receive  it,  as 
it  would  not  be  his  possession. 

"For  what  doth  it  profit  a  man  if  a  gift  is  bestowed 
upon  him,  and  he  receive  not  the  gift?  Behold,  he 
rejoices  not  in  that  which  is  given  unto  him,  neither 
rejoices  in  him  who  is  the  giver  of  the  gift."  (D&C 
88:33.) 

You  will  notice  that  he  cannot  rejoice  or  use  that 
which  is  conferred  upon  him  because,  having  been 
forced  upon  him,  it  is  not  his  possession.  You  may 
observe,  by  reading  further  from  this  revelation,  the 
eternal  nature  of  this  law. 

By  divine  decree  the  individual  becomes  like  unto 
a  God  when  through  personal  volition  he  comes  to 
know  good  from  evil.  (See  Gen.  3:22.) 

Dr.  Carl  Jung,  noted  scientist  of  the  mind,  makes 
a  contributing  statement  to  the  need  of  self-reliance 
and  personal  motivation,  or  self-direction,  with  these 
words : 

"It  always  has  been  and  still  is  the  great  question 
how  to  get  the  ordinary  human  to  the  point  where 
he  can  make  up  his  own  mind  to  draw  the  right 
conclusion  and  do  the  right  thing,  or  how  to  make  him 
listen  at  all.  His  moral  and  mental  inertia  and  his 
notorious  prejudices  are  the  most  serious  obstacles  to 
any  moral  or  spiritual  renaissance."  (Cited  by  Dr. 
James  R.  Hine,  in  Alvin  R.  Dyer,  Who  Am  I?  [Deseret 
Book  Company,  1966],  p.  24.) 

I  believe  it  important,  from  a  gospel  viewpoint,  to 
understand  the  evil  principle  of  unrighteous  dominion 
or  compulsion,  which  can  be  exercised  upon  the  souls 
of  men,  as  compared  with  righteous  dominion  and 
agency.  In  order  to  do  this,  let  us  refer  back  to  the 
primeval  period,  concerning  which  we  are  fortunate 
to  have  revealed  information  from  the  Lord. 

The  center  of  the  preexistent  controversy  concerned 
Lucifer  or  Satan,  a  son  of  the  morning,  who  came 
before  the  council  of  heaven  and  proposed  a  plan  of 
redemption  from  the  spiritual  death  of  mortal  exis- 
tence. He  proposed  that  the  law  of  agency  be 
discarded,  thereby  eliminating  personal  volitions  of 
obedience  or  disobedience,  and  the  need  for  a  knowl- 
edge of  good  and  evil. 

As  evidenced  by  a  revelation  from  the  Lord  to 
Moses,  we  learn  that  this  was  a  proposal  whereby 
Lucifer  sought  to  aggrandize  himself  by  receiving  the 
glory  of  the  Father,  and  thus  become  the  redeemer: 

"And  I,  the  Lord  God,  spake  unto  Moses,  saying: 
That  Satan,  whom  thou  hast  commanded  in  the  name 
of  mine  Only  Begotten,  is  the  same  which  was  from 
the  beginning,  and  he  came  before  me,  saying— Behold, 
here  am  I,  send  me,  I  will  be  thy  son,  and  I  will 
redeem  all  mankind,  that  one  soul  shall  not  be  lost, 


and  surely  I  will  do  it;  wherefore  give  me  thine 
honor."  (Moses  4:1.) 

The  very  nature  of  Lucifer's  plan  of  coercion  or 
compulsion  would  be  contrary  to  divine  law,  which 
irrefutably  establishes  the  fact  that  all  acquisitions  of 
life  have  their  beginning  in  personal  and  individual 
choice.  And  even  though  God  knew  that  some  of 
his  children  born  in  mortality  would  not  measure  up 
and  would,  through  willful  wrong  choices  between 
good  and  evil  and  through  disobedience  to  eternal 
laws  of  righteousness,  eventually  after  mortal  existence 
be  assigned  to  realms  not  in  his  presence,  still,  he  also 
knew  that  the  only  chance  of  spiritual  redemption 
for  any  of  his  children  would  come  from  the  applica- 
tion of  the  law  of  agency,  as  he  explained  to  Moses: 

"Wherefore,  because  that  Satan  rebelled  against  me, 
and  sought  to  destroy  the  agency  of  man,  which  I, 
the  Lord  God,  had  given  him,  and  also,  that  I  should 
give  unto  him  mine  own  power;  by  the  power  of  mine 
Only  Begotten,  I  caused  that  he  should  be  cast  down." 
(Moses  4:3.) 

The  nature  of  the  proposal  made  by  Lucifer  would 
make  of  man  a  thing  to  be  acted  upon  with  a  complete 
loss  of  willful  and  personal  decision,  which  would  be 
contrary  to  the  true  principle,  as  explained  by  the 
prophet  Lehi: 

".  .  .  they  have  become  free  forever,  knowing  good 
from  evil;  to  act  for  themselves  and  not  to  be  acted 
upon.  ..."  (2  Ne.  2:26.) 

Concerning  this  principle,  the  Prophet  Joseph  Smith 
stated:  "The  contention  in  the  pre-mortal  existence 
was  due  to  the  fact  that  there  would  be  certain  souls 
that  would  not  be  saved,  whereas  the  devil,  or  Luci- 
fer, said  he  could  save  them  all."  ( Times  and  Seasons, 
Vol.  5,  p.  616. ) 

This  proposal,  involving  the  surrendering  of  the  law 
of  agency,  was  rejected;  and  the  plan  advocated  by 
the  Firstborn  Son  of  God,  that  the  law  of  agency 
would  continue  in  mortality,  was  accepted. 

It  is  not  difficult  to  recognize  that  in  Lucifer's  plan 
the  element  of  compulsion  or  mass  coercion  upon  the 
individual  would  be  placed  in  effect  without  any 
recognition  of  values,  good  or  evil,  right  or  wrong, 
and  therefore  would  be  devoid  of  any  moral  conse- 
quence. 

From  the  same  revealed  information,  the  Lord  ex- 
plained why  Lucifer— or  Satan,  as  he  was  then  called 
for  proposing  such  a  plan— was  expelled  from  the 
presence  of  God,  never  to  return. 

The  plan  that  was  accepted  provided  that  man 
would  have  the  right  of  agency  as  he  would  be  con- 
fronted with  opposites  in  mortality,  and  that  with  self- 
direction  he  could  rise  above  all.  "This  would  make 
certain  his  understanding  of  the  difference  between 


September  1969 


23 


laws  which  would  elevate  and  insure  further  progres- 
sion, and  the  opposite  which  would  bring  about  a 
retrogression.  By  choosing  right  over  wrong,  man 
would  thus  take  unto  himself  the  power  which  comes 
from  volitional  decision.  In  this  manner  he  becomes 
like  unto  the  Gods  who  have  attained  perfection  by 
constant  right  decision  through  the  power  of  agency." 
(Dyer,  op.  cit.,  p.  141.) 

From  the  following  revelation  we  learn  that  to 
exercise  compulsion  or  unrighteous  dominion  over  an 
individual  in  any  degree  is  to  be  denied  the  power 
that  leads  men  into  all  truth.  This  has  a  specific 
reference  to  the  priesthood,  but  the  same  principle 
applies  to  anyone  who  exercises  or  uses  conditions 
of  compulsion: 

".  .  .  when  we  undertake  to  cover  our  sins,  or  to 
gratify  our  pride,  our  vain  ambition,  or  to  exercise 
control  or  dominion  or  compulsion  upon  the  souls  of 
the  children  of  men,  in  any  degree  of  unrighteousness, 
behold,  the  heavens  withdraw  themselves;  the  Spirit 

"Another  principle  that  appears 
to  be  most  often  violated 
in  so-called  training  groups 
is  that  of  confession" 


of  the  Lord  is  grieved;  and  when  it  is  withdrawn. 
Amen  to  the  priesthood  or  the  authority  of  that  man. 

"Behold,  ere  he  is  aware,  he  is  left  unto  himself,  to 
kick  against  the  pricks,  to  persecute  the  saints,  and 
to  fight  against  God."  (D&G  121:37-38.) 

"Howbeit  when  he,  the  Spirit  of  truth,  is  come,  he 
will  guide  you  into  all  truth:  for  he  shall  not  speak 
of  himself;  but  whatsoever  he  shall  hear,  that  shall 
he  speak:  and  he  will  shew  you  things  to  come." 
(John  16:13.) 

It  is  not  difficult  to  identify,  on  the  basis  of  this 
eternal  law,  the  ill  effects  that  can  be  caused  by  the 
abusive  and  unwarranted  use  of  coercion  in  group 
behavior  techniques. 

Another  principle  of  the  gospel  that  appears  to  be 
most  often  violated  in  so-called  training  groups  is  that 
of  confession.  Concerning  personal  confession  of  past 
behavior,  the  Lord,  speaking  of  the  manner  in  which 
confessions  are  to  be  made,  gives  this  instruction: 

"And  if  thy  brother  or  sister  offend  thee,  thou  shalt 
take  him  or  her  between  him  or  her  and  thee  alone; 
and  if  he  or  she  confess  thou  shalt  be  reconciled." 
(D&C  42:88.) 


"And  if  thy  brother  or  sister  offend  many,  he  or  she 
shall  be  chastened  before  many. 

"And  if  any  one  offend  openly,  he  or  she  shall  be 
rebuked  openly,  that  he  or  she  may  be  ashamed.  And 
if  he  or  she  confess  not,  he  or  she  shall  be  delivered 
up  unto  the  law  of  God. 

"If  any  shall  offend  in  secret,  he  or  she  shall  be 
rebuked  in  secret,  that  he  or  she  may  have  opportunity 
to  confess  in  secret  to  him  or  her  whom  he  or  she 
has  offended,  and  to  God,  that  the  church  may  not 
speak  reproachfuUv  of  him  or  her."  ('D&C  42:90-92.) 

A  member  of  the  Church  who  has  committed  a 
serious  transgression  should  confess  the  same  to  his 
or  her  spiritual  leader,  the  bishop. 

It  is  to  be  observed  that  in  each  condition  referred 
to,  the  confession  is  to  come  willingly  through  a  self- 
directed  method,  from  within  the  person.  This  is  a 
principle,  according  to  the  Lord,  by  which  we  shall 
be  governed. 

Brigham  Young,  speaking  no  doubt  in  the  spirit  of 
this  revelation  on  confession,  said: 

"li  I  am.  faulty  towards  my  God,  I  will  keep  my 
faults  from  the  people  as  long  as  I  can.  Is  there  any 
good  reason  for  this?  There  is.  Were  I  to  relate  here 
to  you  my  private  faults  from  day  to  day,  it  xoould  not 
only  do  you  no  good,  hut  it  would  injure  you  .  .  . 
and  it  would  weaken  and  not  strengthen  either  the 
speaker  or  the  hearer,  and  would  give  the  enemy  more 
power.  ...  I  pray  the  Lord  Almighty  to  so  preserve 
me  that  you  cannot  find  fault  with  me  righteously. 
Do  you  not  desire  the  same? 

"I  have  my  weakness,  and  you  have  yours;  but  if  I 
am  inclined  to  do  that  which  is  wrong,  I  will  not  make 
my  wrong  a  means  of  leading  others  astray.  ...  I 
belie^'e  in  coming  out  and  being  plain  and  honest  with 
that  which  should  be  made  public,  and  in  keeping  to 
yourselves  that  which  should  be  kept.  If  you  have 
your  weaknesses,  keep  them  hid  from  your  brethren 
as  much  as  you  can.  You  never  hear  me  ask  the  people 
to  tell  their  follies.  ...  If  you  have  sinned  against  the 
people,  confess  to  them.  If  you  have  sinned  against 
a  family  or  a  neighborhood,  go  to  them  and  confess. 
If  you  have  sinned  against  your  Ward,  confess  to 
your  Ward.  If  you  have  sinned  against  one  individual, 
take  that  person  hy  yourselves  and  make  your  con- 
fession to  him.  And  if  you  have  sinned  against  your 
God,  or  against  yourselves,  confess  to  God,  and  keep 
the  matter  to  yourselves,  for  I  do  not  want  to  know 
anything  about  it.  .  .  . 

"We  wish  to  see  people  honestly  confess  as  they 
should  and  what  they  should."  (Journal  of  Discourses, 
Vol.  8,  pp.  361-62.  Italics  added.) 

With  regard  to  the  principle  of  the  agency  of  man, 
there  keep   running  through  my   mind  these   verses 


24 


Improvement  Era 


that  we  have  used  in  the  mission  field: 

"Know  this,  that  every  soul  is  free 

To  choose  his  life  and  what  he'll  be, 

For  this  eternal  truth  is  given 

That  God  will  force  no  man  to  heav'n. 

"He'll  call,  persuade,  direct  aright. 

And  bless  him  with  wisdom,  love  and  light. 

In  nameless  ways  be  good  and  kind, 

But  never  force  the  human  mind. 

"Freedom  and  reason  make  us  men; 

Take  these  away,  what  are  we  then? 

Mere  animals,  and  just  as  well 

The  beasts  may  think  of  heav'n  or  hell." 

—William  C.  Gregg,  Hymns,  No.  90 

We  see,  in  the  divine  wisdom  of  God,  the  effects 
of  the  eternal  laws  of  personal  redemption  as  brought 
to  the  beclouded  consciousness  of  man  by  the  power 
and  administration  of  the  Holy  Ghost.    Each  law  is 

correlated  to  bring  about  the  change  needed  to  pre- 
pare man  for  his  place  in  eternity.  The  innate  recog- 
nition of  the  divine  leads  to  faith  in  God  and  in  life. 
This  awakening  light  reveals  unto  man  himself  his 
own  condition  and  the  need  of  change— the  need  to 
repent  of  such  wrong-doings  with  which  he  is  beset, 
so  that  he  can  continue  in  the  way  of  peace,  power, 
and  further  enlightenment.  But  the  overt  act  of  man 
to  accomplish  this  requires  decision,  and  decision  is 
an  act  of  agency;  thus,  we  observe  the  correlation  of 
the  laws  of  faith  and  repentance  with  agency.  It  is 
in  this  self-directed  process  that  acquisition  of  a  prin- 
ciple becomes  effective.  Any  other  method  produces 
a  false  possession  of  a  gift  that  cannot  be  had. 

Never  in  all  of  man's  human  endeavor  does  he  rep- 
resent the  principle  of  law  of  agency  more  effectively 
than  when  he  is  in  the  process  of  repentance.  There 
is  no  experience  in  the  earth-life  existence  of  man 
when  man  will  glorify  God  the  Father  and  his  Only- 
Begotten  Son  more,  or  when  he  will  fulfill  a  basic 
purpose  of  his  mortal  sojourn,  than  when  he  exercises 
his  own  volition  to  overcome  wrong.  While  he  be- 
comes like  unto  God,  "to  know  good  from  evil,"  he 
becomes  a  god  when  he  consistently,  through  self- 
direction,  incorporates  the  good  and  casts  aside  the 
evil.  To  deprive  man  of  this  privilege  would  be  to 
deny  him  his  potential.  To  impose  it  upon  him  by 
force  would  be  ineffectual. 

I  have  referred  to  some  abuses  that  have  crept  into 
sensitivity  training,  the  nature  of  which  is  acknowl- 
edged by  the  National  Training  Laboratories,  the 
pioneer  in  group  dynamic  research  and  the  founders 
of  the  idea  of  laboratory  training  process.  This  orga- 
nization is  extremely  concerned  witli  the  abuses  that 
are  now  cropping  up  in  the  name  of  sensitivity  training. 


There  can  be  no  doubt  that  if  these  abuses  are  avoided 
there  are  definite  areas  of  good  that  can  be  accom- 
plished in  legitimate  group  training. 

Before  concluding  my  remarks,  I  offer  these  sug- 
gestions to  our  Latter-day  Saint  educators,  concerning 
whom  it  is  hoped  that  an  ever  increasing  number  will 
go  forth  from  our  Church-oriented  schools  and  insti- 


Never  does  man  represent 

the  law  of  agency  nnore  effectively 

than  when  he  is  in  the 

process  of  repentance" 


tutes  to  leaven  the  educational  atmosphere  wherever 
they  may  teach.  Of  these,  the  Church  is  indeed  for- 
tunate to  have  so  many  who  are  outstanding  in  the 
fields  of  teaching,  research,  and  administration  in 
many  of  the  great  universities  and  colleges  throughout 
the  land.  In  the  light  of  deceptive  objectives  found 
in  modern  trends  in  particular  areas,  we  look  with 
constant  hope  that  these  men  and  women,  representa- 
tive of  the  Church,  will  a'chieve  and  keep  a  proper 
balance  with  gospel  orientation  constantly  in  view, 
especially  in  fields  of  sociology,  maturation,  and  group 
training. 

Possessed  with  a  background  of  knowledge  in  the 
revealed  truths  of  the  restored  gospel,  they  stand  on 
the  front  line,  and,  if  they  will  see  it,  they  have  a 
peculiar  and  unlimited  opportunity  of  leadership  so 
much  needed  in  this  time  of  value  crisis.  The  chal- 
lenge is  before  them  to  magnify  their  priesthood  in 
upholding  moral  and  spiritual  values.  This  feffort  calls 
for  perpetual  adjustment  and  reevaluation  of  certain 
concepts  in  the  fields  they  have  chosen  to  follow. 
Their  response  to  this  challenge  will  have  a  far-reach- 
ing effect  and  will  be  recognized  in  more  places  than 
they  have  perhaps  thought  possible. 

In  conclusion,  may  I  again  refer  to  the  spiritual 
fact  that  the  Lord  has  told  us  to  live  by  the  pattern 
of  gospel  laws.  Said  he:  "And  again,  I  will  give  unto 
you  a  pattern  in  all  things,  that  ye  may  not  be  de- 
ceived; for  Satan  is  abroad  in  the  land,  and  he  goetli 
forth  deceiving  the  nations."  (D&C  52:14.) 

I  bear  testimony  that  if  we  will  keep  our  place 
secure  in  the  kingdom  of  God,  if  we  are  to  safeguard 
our  lives  against  the  evils  of  the  day,  we  must  walk 
in  paths  of  righteousness  in  whatever  field  we  choose 
to  follow  and  keep  close  to  that  way  of  life  found 
in  the  pattern  of  the  gospel.  O 


September  1969 


25 


Psychologists  Honor 
BYU  Graduate  Student 

Gary  Schwendiman, 
a  doctoral  candidate  at 
Brigham  Young  University, 
has  been  named  by 
the  American  Psychological 
Association  as  one 
of  ten  outstanding  young 
psychologists  in  the 
United  States  and  Canada. 
The  honor  includes 
attendance  at  the  two-week 
international  Congress 
of  Psychology  in  London. 


Carnegie  Hero 
Medal  Awarded 

Russell  L  Beck, 
deceased  member  of  the 
Lakewood  (California) 
Fourth  Ward,  has  been 
awarded  posthumously  the 
Carnegie  Hero  Medal. 
The  award,  which  also  carries 
a  two-year  $50  a  month 
stipend,  was  awarded 
for  Brother  Beck's 
efforts  to  save  a  worker 
who  had  succumbed  to 
fumes  in  a  gas-filled 
manhole.   Brother  Beck 
was  active  in  work 
with  the  youth  in  the 
Church. 


Tabernacle  Choir  Sings  in  San  Diego 

An  estimated  30,000  persons 

recently  filled  the  new  San  Diego, 

California,  Stadium  to  hear  the  Tabernacle 

Choir  sing  a  "Happy  Birthday  Salute" 

concert  in  honor  of  San  Diego's 

200th  anniversary  this  year. 

The  event  was  widely  heralded  by 

press  and  public  alike. 


Californian  Named 
Outstanding  Educator 

Richard  L.  Hanna,  ward 
clerk  of  the  Huntington 
Beach  (California) 
Fourth  Ward,   has  been 
selected  by  the  California 
Junior  Chamber  of 
Commerce  as  one  of 
the  ten  outstanding  young 
educators  in  the  state. 
Brother  Hanna,  an 
elementary  school  teacher, 
is  co-author  of  a 
science  test  series  for  junior 
high  school  students. 


Education  Association 
Secretary  Appointed 

Elmer  S.  Crowley  of  the 
Rock  Creek  (Maryland) 
Ward  has  been 
named  executive  secretary 
of  the  National  Council 
of  State  Education 
Associations,  with 
headquarters  in  Washington, 
D.C.    Formerly  head  of 
the  Idaho  Education 
Association,  Brother  Crowley 
has  been  administrative 
director  of  the  national 
organization. 


Hill  Cumorah  Pageant  Presented 

The  annual  Hill  Cumorah  Pageant  in  western  New  York 
was  again  staged  this  year  to  approximately  100,000 
viewers  during  a  six-day  run.    This  year's  presentation 
was  marked  by  a  widened  seating  area,  removal 
of  some  trees  to  give  greater  visibility,  addition  of  electrically 
operated  water  curtains,  a  new  sound  and  lighting 
system,  and  a  new  100-seat  theater  for  the 
visitor's  center.   The  pageant  is  one  of  the  major 
religious  pageants  in  North  America. 


26 


Improvement  Era 


LDS  Scene 


i^'' 


Wli 


aim 


All-Church  Tennis  Champions 

The  all-Church  tennis 

championship  tournament 

was  recently  held  in  Salt  Lake  City 

Some  300  natters  from  Hawaii  to 

Great  Britain  competed  for  50  title 

trophies  in  34  divisions. 

Top  awards  went  to  Joseph  Cowley, 

men's  ranked  singles, 

and  Janice  Stevens,  women's 

ranked  singles. 

The  four-day  event  was  held 

at  Salt  Lake  City's  Liberty  Park. 


September  1969 


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27 


It  was  still  morning— maybe  near  noon,  as  I  was 
hungry— but  here  deep  in  the  Hawaii  Temple  my 
timing  (but  not  my  direction)  was  off  from  being 
across  the  world  from  Taiwan.  I  needed  orienting. 
The  clock's  hands  might  as  well  join.  I  sat  confirming 
for  the  dead,  and  as  I  faced  northwest  toward  Taipei 
I  thought,  you  don't  say  the  word  death  heedlessly. 
Baptizing  for  the  passed-beyond  ones  is  better. 

I  opened  my  eyes  a  little.  My  white  pants  and  shirt 
clung.  They  were  a  good  fitting,  because  I  went  for 
fittings  three  times  and  the  tailor  thought  I  would 
never  finish,  but  these  had  to  be  perfect.  A  man 
doesn't  fly  to  Hawaii  every  day,  to  marry  and  work 
in  the  temple,  to  receive  his  endowments.  Meimei, 
my  wife,  tailored  our  rice-white  robes.  I  felt  like  a 
pioneer,  with  the  39  others  who  came.  With  these 
officials  and  bankers  and  rice  farmers  and  shoe  cutters 
we  had  set  our  faces  east,  and  we  flew  bravely  out  of 
my  loved  Taiwan,  our  trip  on  the  front  page  of  the 
Mandarin  Daily  News.  Some  of  us  took  American 
names.  On  our  way  we  ate  at  a  Tokyo  restaurant 
surrounded  by  pink-blossomed  cherry  trees.  I  can 
never  remember  if  those  are  Chinese  or  Japanese 
cherry  trees. 

So  at  the  font's  edge  I  waited  for  the  next  name's 
confirmation.  It  was  a  beautiful  name.  It  was  our 
own— a  Chinese  name  we  researched  and  found  of 
Meimei's  ancestors:  Hang  Chung  Jen— not  just  the 
passed-on,  but  the  Chinese  passed-on.  Not  strangers. 

When  we  had  arrived,  the  temple  glowed  in  the 
mandarin  sun  white-hot  at  us,  a  pearl  in  a  lotus,  a 
touchstone  where  heaven  and  earth,  Yang  and  Yin, 
converged  willingly.  I  said  to  her,  "A  first-class 
temple." 

It  was  a  common  ground  for  the  living,  the  wax- 
ing, the  younging,  creative  enough  to  synthesize  their 
living  and  religion  and  have  fun  at  it.  I  had  my 
Psalms  with  me— the  first  part  of  the  Bible  I  ever  read. 
Religious  white  did  not  mean  mourning  here.  I  liked 
the  landscaping's  economy  of  balance.  This  was  color. 
Exciting.  Heaven  was  smiling.  We,  I  thought,  have 
come  a  long  way.   And  much  waiting. 

Last  winter  at  the  New  Year  of  the  Monkey  I  went 
back  to  Taroko  Gorge  at  East  Taiwan  (where  I  worked 
a  summer  ago  paving  and  driving  a  patch  truck  for 
Taiwan  Cement)  with  Meimei  to  ask,  after  grievous 
rehearsal  (being  a  novice),  her  to  marry  with  me.  She 
took  my  hand  and  we  hiked.  For  I  knew  (and  she 
knew  too)  the  Church  members  would  come  to  the 


temple  this  summer,  and  she  said  yes.  We  have  saved 
money  because  we  were  graduated,  I  working  for 
her  father  at  the  corporation.  I  gave  up  a  graduate 
scholarship  at  Taiwan  National  for  an  equal  one  in 
Utah,  and  we  spent  the  spring  getting  our  visa  details 
done. 

There  was  the  moon  at  Taroko,  gauze-covered 
before  the  rains,  and  a  jet  cutting  across  like  a  spider, 
leaving  one  thread  going  east  over  the  gorge.  And  I 
was  fearing  and  trembhng— a  little  seed  of  panic  at 
proposing  and  going  to  America  and  all. 

We  strolled  across  the  footbridge  in  the  high  fog 
in  Taroko,  and  I  was  glad  we  wore  tennis  shoes  and 
that  I  was  young  high  in  the  mountains.  I  waited  for 
her,  helping  her  up.  A  man  should  be  kind.  And  deft. 
I  grinned  wide.  "Tell  me  your  joke,  Chan,"  Meimei 
said.  Her  eyes  are  huge  like  apricots.  She  would  soon 
be  Hu  Yen  Ling,  but  I  called  her  Meimei  the  way 
sweethearts  were  called  in  China  before. 

"Ai  ya,  I'm  happy." 

"How  now?" 

"I  just  asked  if  I  can  give  myself  away  to  the  girl 
I  love,  and  she  assented." 

We  kept  up  walking.  I  had  involved  myself  in  her 
family,  and  I  became  of  her  clan,  Weng,  at  23  and 
she  at  22.  Now  I  would  be  a  patriarch,  the  generations 
in  order,  with  China's  best  cook  to  wife.  I  would  wake 
in  mornings  beside  her  and  reach  out.  And  she  would 
be  there,  this  existence  being  good.  In  a  bright  hour 
I  would  remember  loneliness  as  a  long-ago  knock  at 
my  gate,  when  I  was  disoriented. 

Coal  smoke  from  the  cold  canyon  air  came  down, 
like  smoke  at  the  houses  around  our  university  in 
Taipei.  We  heard  a  folk  song  coming  out  that  set  us 
in  harmony.  I  wondered  if  some  chemistry  would 
happen  upon  sharing  my  name  with  Meimei  and  at 
what  moment  her  name  changed. 

The  old  familiar  air  of  Taroko.  I  loved  the  sound 
of  the  river  below  by  the  inn  where  we  had  fried  rice 
for  lunch  (not  as  good  as  Meimei's);  dogs  barked  in 
the  houses  above.  My  soul  walked  comfortably  on 
that  soil  with  her.  They  were  both  mine.  Both  were 
necessary.    And  tangible. 

A  man  is  lucky  to  have  a  wife  and  all.  And  so  I 
kissed  her  and  was  out  of  breath  from  hiking,  and 


Robert  J.  Morris  is  a  Brigham  Young  University  student 
specializing  in  Asian  studies,  an  interest  motivated  by 
his  mission  in  the  Far  East. 


By  Robert  J.  Morris 


remembered  the  first  kiss  at  college  when  my  contact 
lens  fell  out.  Thus  I  meditated.  So  winter  passed  to 
spring  and  spring  to  summer,  and  I  never  knew  them 
more  beautiful  or  swift.  Every  time  we  were  together 
we  would  repeat  again  our  plans  for  America,  which 
we  had  never  seen,  and  we  never  grew  weary. 

We  had  asked  my  uncle  to  arrange  the  marriage 
with  Meimei's  parents  and  for  branch  president  Huang 
to  perform  the  rites.  (Whenever  he  interviews,  he  asks 
you  what  your  favorite  scripture  is.)  We  initiated  our 
marriage  there  as  a  pre-enactment,  then  again  in 
Hawaii.  Hawaii  was  a  crux.  We  would  go  to  the 
America  mainland  for  living  and  graduate  study  in 
Utah.  We  planned  in  ambition,  like  many  of  our 
friends  who  emigrated  to  be  like  their  friends.  The 
thought  of  going  all  the  way  to  America  thrilled  me 
at  first  to  be  with  the  Church  firsthand.  Yes,  Taroko 
was  pretty,  like  the  Pali  and  Waikiki,  really  the  only 
place  in  Taiwan  that  looked  like  the  Chinese  paintings 
you  see  from  older  dynasties.  But  I  missed  our  island, 
and  at  the  temple  I  began  to  doubt  the  propriety  of 
home's  having  a  new  name. 

My  confirming  fini,shed,  I  stepped  again  into  the 
warm  font,  and  my  white  clothes  rippled.  I  and  my 
branch  president  bowed  slightly  and  smiled.  The  font 
walls  were  watermarked.  He  said,  "What  is  your 
favorite  scripture?" 

I  said,  "Mosiah,  eighteen  chapter,  thirty  verse." 
Another  40  names  for  the  passed-beyond  ones,  per- 
fecting this  day  their  candidacy  as  beginners  in  the 
Church,  rebirthing,  and  I  felt  a  little  hungry,  so  it 
must  be  noon. 

Everyone  in  that  baptistry  was  Chinese.  Everybody. 
The  water  glittered  against  my  waist.  The  record 
keepers  called  the  name  of  a  passed-on  person,  a 
Chinese,  and  I  felt  an  ancestral  anxiety  of  my  own. 
Someday  I  could  stand  here  for  my  long  silent  parents. 

Waiting  was  over,  and  everything  in  bounds  and 
oriented  for  me.  I  was  more  complete  as  a  man;  as 
the  Tao  says,  my  Yang  maleness  was  whole  and 
smoothed  by  the  gentle  occupations  of  Meimei's 
feminine  Yin,  as  of  old,  a  consummate  and  organic 
whole  with  her  ancestors.  Myself  before  Meimei  knew 
loneliness  as  a  deep  cave. 

I  yearn  sometimes  to  know  my  genealogy  too,  and 
perhaps  that  was  drawing  mc  eastward  from  Hawaii. 
A  man  needs  a  legitimate  knowledge  of  his  birthright, 
not  .shreds.  I  was  an  orphan  at  five.  Maybe  thinking 
of  all  those  new  names  and  faces  in  Utah  scared  me 
a  litde. 

But  it  was  in  my  high  school  days  I  began  to  have 
friends  of  the  Mormon  Christian  people,  who  men- 
tioned that  I  was  the  son  of  a  Father  of  spirits— a  son 
of  heaven.    I  asked  them  to  tell  me  more  about  this 


Father,  and  Joseph  Smith's  short  sections  in  the  Doc- 
trine and  Covenants  captivated  me.  A  man  wants  a 
God  to  be  somewhere  and  somebody.  Ai  ya,  time 
flies  like  an  arrow.  I  paid  a  tenth  and  stopped  tea. 
And  meditated  a  new  light.  My  uncle  told  me  you 
are  a  young  one,  and  faithlessness  is  not  becoming  a 
man.  When  you  exchange  innocence  for  faith  and 
choose  a  religion,  even  as  you  will  choose  a  wife,  so 
you  will  not  relinquish  your  Chineseness;  whatever 
you  be,  be  a  good  one,  and  it  was  no  reprimand  so  I 
did  not  fear. 

In  my  uncle's  guest  room  was  some  writing;  The 
Son  Who  Travels  Ten  Thousand  Li  Should  Reflect 
That  There  Is  Still  a  Home.  I  and  Meimei  had  the 
best  of  one  world.  So  that  is  how  we  married  and  did 
temple  work  afterward.  And  we  called  our  joy  the 
first  day. 

For  the  fortieth  name  again  the  soft  water  now 
covered  me,  and  sound  changed  pitch.  I  remembered 
my  own  baptism.  I  felt  innocent  and  plain,  as  now. 
I  looked  up  through  the  water  at  the  rippling  ceiling 
a  moment.  To  have  a  father  is  good.  To  be  a  father 
is  good,  and  to  organize  a  family  in  your  name. 

I  felt  something  like  an  iron  rod,  akin  to  religious 
burnings,  through  my  middle,  as  I  came  up.  It  would 
be  good  to  take  that  feeling  back  to  Taiwan.  We  will 
have  our  sons  at  home  and  not  scattered  abroad. 
That  is  restitution  enough.  A  man  holds  the  priest- 
hood. And  each  man  begets  his  own  race.  As  the 
sage  kings  Yao  and  Shun  initiated  the  common  enter- 
prise of  my  people,  so  we  venerate  them  because  that 
cause  is  our  most  primal  and  proprietous  duty  to  them 
as  cultural  ancestors  and  founders. 

Going  back  to  the  island,  we  would  gain  face— a 
prerogative  I  now  shared  with  Meimei  and  owed  my 
sons-to-be.    Our  future  lay  behind  us. 

We  can  even  squeeze  in  a  summer  semester  at 
Taipei,  I  thought.  But  no  one  ever  taught  me  how 
to  be  a  father  to  sons.  So  that  was  my  most  immediate 
school,  and  maybe  in  after  years  we  could  join  our 
friends  abroad  who  were  neither  east  nor  west.  For 
now  the  temple  had  been  a  simple  solution.  And  that 
is  what  I  told  Meimei  that  afternoon  as  we  packed 
our  white  clothes.  O 


How  True! 

By  Mary  Colby  Wilder 


Though  we  are  many 
Miles  apart, 
A  prayer  can  bring  us 
Heart  to  heart! 


30 


Improvement   Era 


R 


egardless  of  how  you  want  to  accumulate 
funds  of  approximately  $2,400.00  for  a 
mission.  First  Security  Bank  can  assist  you. 

Three  types  of  savings  plans  are  available, 
together  with  variations  or  combinations  to  fit  your 
individual  needs.  These  include: 

5%  per  annum  Short-Term  Savings  Certificate 

with  interest  credited  to  a  Passbook  account 
every  90  days. 

5%  per  annum  Long-Term  Savings  Certificate 

with  5%  interest  guaranteed  over  a  5-year 
period  even  if  present  interest  rates  should 
go  down.   This  plan  yields  5.60%  when 
interest  is  accumulated  over  5  years. 

Passbook  Savings,  a  special  mission  account. 
Any  amount  may  be  deposited  at  any  time. 

Many  families  use  a  combination  of  plans, 


MR.  &  MRS.  A'S  PLAN 

You  may  be  interested  in  the  specific  plan 
designed  by  Mr.  and  Mrs.  A.   In  the  early  summer 
of  1968  they  decided  that  they  wanted  to 
accumulate  a  fund  so  that  5  years  hence  $100.00 
a  month  could  be  sent  to  their  son  all  the 
time  he  would  be  on  a  mission. 

They  had  $624.96  in  cash  at  that  time,  so  they 
put  it  in  our  5%  per  annum  5- Year  Savings 
Certificate.   Interest  is  guaranteed.  So  the 
$624.96  will  earn  $175.04  interest  in  5  years. 
By  1973  it  will  have  grown  to  $800.00. 

To  accumulate  $1,800.00  more,  Mr.  A.  decided 
to  save  $30.00  a  month  for  5  years.  He  instructed 
us  to  automatically  transfer  that  amount  each 
month  from  his  checking  account  and  put  it  in  a 
Special  Mission  Passbook  Savings  Account. 

Mr.  A.  also  told  us  to  buy  a  5%  Short-Term 
Savings  Certificate  each  time  $500.00  has  been 


LOOKING 
AHEAD ! 

Savings  plans  to  finance 
Missions  for  Sons,  Daughters, 
Grandsons,  Grandaughters 


accumulated  in  the  Passbook  account.  Also  to 
have  all  the  interest  paid  quarterly  on  the  90-day 
Savings  Certificates  credited  to  the 
Passbook  account. 

"The  way  I've  figured  it,"  said  Mr.  A.,  "I'll  have 
saved  $2,424.96.   If  my  son  should  go  on  a 
mission,  he'll  receive  $100.00  a  month 
—  and  the  account  will  still  have  $579. 11  in  it, 
perhaps  for  a  post-mission  trip." 

Amount  saved $2,424.96 

Interest  paid  by  Bank 554.15 

Amount  paid  Missionary $2,979.11 


SAVING  $500  A  YEAR 

Depositing  $500.00  once  a  year  each  year  for 
5  years  will  create  a  fund  that  will  return  to  your 
missionary  $100.00  a  month  for  24  months. 
And  the  24th  month's  check  would  be  for 
$778.80  -  not  just  $100.00. 

Amount  saved .$2,500.00 

Interest  paid  by  Bank 578.80 

Amount  paid  Missionary $3,078.80 


PLAN  FOR  YOUR  FAMILY 

Each  family's  requirements  vary,  but  we  at 
First  Security  Bank  have  the  "know-how"  to  tailor 
a  plan  so  that  you  would  receive  maximum 
interest. 

We  hope  you  will  come  in  and  discuss  your 
specific  problem  —  whether  your  savings  plan  be 
long  or  merely  for  a  short  period  of  time. 


Federal  regulations  stipulate  the  maximum  interest  which  may 
be  paid  by  national  banks.    Examples  shown  are  based 
on  present  maximum  permissible  rates. 


FIRST  SECURITY  BANK 


First  Security  Bank  of  Utah,  National  Association.  First  Security  State  Bank. 
First  Security  Bank  of  Idaho,  National  Association. 
First  Security  Bank  of  Rock  Springs,  Wyoming. 
Members  Federal  Deposit  Insurance  Corporation 


September  1969 


31 


Organ  virtuoso  Virgil  Fox 

rehearses  for  a  concert  on  the  Rodgers 

Custom  Touring  Organ. 

The  Rodgers  organ  repre- 
sents a  skillful  blending  of  space-age 
technology  with  centuries-old  musical 
tradition  which  has  won  the  respect  of 
the  world's  finest  organists. 


But 


Let's 
Face 


Tj. 

I  I  Few  of  us  live  in  mansions  or  worship  in  cathedrals. 

II  In  choosing  a  church  organ,  price  must  be  considered 
J^    \^       along  with  musical  capability. 

Rodgers  introduces  the  new  Specification  110,  a  radiantly  musical  and 

complete  organ  at  an  affordahle  price. 

All-AGO  console  and  pedalboard,  separate  Celestes  on  each  manual, 

standard  couplers,  Flute  chiff,  and  the  renowned  Rodgers  ensemble 

are  among  the  uncompromising  features 
which  distinguish  the  new 

Specification  110  from  any 
comparably  priced  organ. 
A  proper  instrument  at  a 
moderate  price ...  a  new  and  very 
real  innovation  from  Rodgers. 

Write  for  full  details. 


32 


^    JORGAN  COMPANY 
1300  N.  E.  25th  Avenue      Hillsboro,  Oregon  97123 


/: 


Some 
URCGmmon 


^.  .\ 


•  In  the  centennial  year  of  the  Mormon  migration, 
Vilate  C.  Raile  wrote  of  the  Mormon  pioneers: 

"They  cut  desire  into  short  lengths 

And  fed  it  to  the  hungry  fires  of  courage. 

Long  after,  when  the  flames  had  died, 

Molten  gold  gleamed  in  the  ashes. 

They  gathered  it  into  bruised  palms 

And  handed  it  to  their  children 

And  their  children's  children  forever." 

In  our  pioneer  heritage  there  is  much  of  this  molten 
gold,  but  we  often  cannot  distinguish  it  from  the 
ashes.  Some  of  it  is  found  in  the  uncommon  aspects 
of  the  Mormon  migration. 

The  period  from  1835  to  1869,  when  the  railroads 
were  joined  at  Promontory  Summit,  was  a  time  in 
Western  America  when  thousands  of  people  moved  to 
the  Far  West  on   horseback  or  with  wagons.    The 


Mormons  were  not  the  first  of  the  western  pioneers; 
they  did  not  compose  the  vast  majority  of  those  who 
went  west;  and  they  did  not  pioneer  the  first  trans - 
Missouri  wagon  road.  But  there  are  some  aspects  of 
what  they  did  that  tend  to  be  ignored  in  historical 
accounts  of  westward  expansion  of  the  United  States. 
There  are  at  least  ten  unusual  aspects  of  the  Mormon 
migration. 

1.    A  Religiously  Motivated  Migration. 

The  motive  that  led  the  Mormons  westward  was 
religion,  and  in  this  they  differed  from  all  other  sizable 
contemporary  migrations.  Utah  is  the  only  western 
state  settled  by  Americans  in  which  religion  was  the 
primar\'  motivating  force  for  migration  and  in  which 


Dr.  T.  Edgar  Lyon,  well-known  Church  historian  and  author,  has 
taught  for  many  years  at  the  Institute  of  Religion  adjacent  to  the 
University  of  Utah  campus  and  is  research  historian  for  Nauvoo 
Restoration,  incorporated. 


September  1969 


33 


it  continued  as  such  for  more  than  a  half  century.  Most 
people  traveling  to  the  Far  West  sought  economic 
betterment,  improved  health,  escape  from  the  mo- 
notony of  urban  life,  flight  from  unhappy  marital  or 
family  situations,  to  run  beyond  the  long  arm  of  the 
law,  or  to  give  vent  to  a  restive  spirit  of  adventure. 
After  having  met  pressures  from  hostile  social  groups 
and  religious  bigots  in  New  York  and  Ohio,  the  Mor- 
mons migrated  to  Missouri.  There,  the  same  forces, 
intensified  by  local  problems,  erupted  into  mob  vio- 
lence on  two  occasions  and  ended  in  the  expulsion  of 

"Utah  is  the  only  western  state 
settled  by  Annericans  in  which 
religion  was  the  primary 
nnotivating  force  for  nnigration...." 


the  Mormons  from  the  state.  They  settled  in  Illinois, 
but  soon  the  old  sources  of  friction,  augmented  by 
political  intrigues,  economic  jealousy,  and  startling  re- 
ligious innovations,  aroused  antagonism  toward  them. 
They  were  presented  with  the  alternative  of  aban- 
doning their  city  of  Nauvoo  and  their  many  settlements 
in  the  surrounding  country,  or  engaging  in  a  civil 
war  to  maintain  their  property  rights  and  their  re- 
Hgious  differences.  The  Mormon  leaders  announced 
their  intention  to  seek  a  new  home  in  the  Far  West 
rather  than  engage  in  the  shedding  of  blood.  There 
they  would  build  their  communities  and  be  free  to 
establish  their  religion  and  a  government  in  harmony 
with  their  religious  ideals.  Mormons  by  the  tens  of 
thousands  undertook  the  tiring  westward  journey  to 
establish  what  they  termed  "the  kingdom  of  God." 

2.    The  Economic  Status  of  the  Participants. 

A  second  factor  that  is  different  in  the  Mormon 
migration  is  the  economic  status  of  the  participants.  In 
contrast  to  the  usual  California  and  Oregon  migrants 
of  the  same  years,  the  Mormons  were  relatively  poor, 
and  many  were  in  destitute  circumstances.  The 
earliest  pioneers  to  Utah  had  received  only  a  fraction 
of  the  value  of  the  property  that  had  been  sold  in 
Illinois  and  Iowa.  Usually  they  had  received  only  food, 
wagons,  livestock,  or  farm  products  in  exchange  for 
their  homes,  farms,  and  shops.  Their  wagons,  when 
loaded  with  the  farming  equipment  and  tools  needed 
to  establish  houses  in  their  new  settlements,  the  neces- 
sary food  to   last   them   for  more   than  a  year,   and 


bedding  and  clothing,  were  more  than  filled.  There 
was  little  or  no  space  for  hauling  furniture  or  luxury 
items,  or  even  stoves,  in  many  cases. 

In  contrast,  the  Oregon  and  California  immigrants 
who  camped  along  the  same  roadway  to  the  West 
carried  large  sums  of  gold  and  silver  to  establish 
themselves  in  their  new  homes.  Many  of  their  wagons, 
not  being  filled  with  such  large  supplies  of  food,  which 
could  be  obtained  when  they  reached  the  Pacific 
Coast,  started  their  journeys  with  fine  furniture  and 
luxury  items. 

After  1849  the  Perpetual  Emigrating  Fund  Company 
provided  overland  transportation  from  the  Missouri 
Valley  outfitting  centers  to  Great  Salt  Lake  City,  for 
those  unable  to  secure  their  own  wagons  and  animals. 
Many  of  the  converts  in  the  British  Isles,  where  wages 
were  depressed,  could  not  save  enough  to  pay  their 
passage  to  the  Missouri  Valley.  Later  the  fund  pro- 
vided complete  transportation  from  British  and  con- 
tinental ports  to  Utah.  With  all  of  their  worldly 
possessions  in  one  or  two  boxes  (so  limited  by  the 
shipping  companies  and  the  Perpetual  Emigrating 
Fund  Company),  thousands  of  immigrants  who  other- 
wise never  could  have  reached  Utah  were  given  the 
privilege  of  establishing  homes  and  owning  land  in 
their  new  Zion. 

3.    Mormons  Did  Not  Employ  Professional  Guides. 

During  the  eighteen-twenties,  thirties,  and  forties^ 
the  "mountain  men"  ( fur  trappers  and  traders )  roamed 
western  North  America.  In  their  quest  for  beaver  and 
otter,  they  followed  Indian  and  buffalo  trails  and 
became  familiar  with  the  mountains  and  plains  of 
the  West.  When  beaver  hats  were  replaced  by  silk 
hats,  the  value  of  beaver  pelts  fell  drastically,  and 
their  trappings  ceased  to  be  a  highly  profitable 
business. 

Many  of  them  found  a  new  source  of  income.  They 
journeyed  to  the  rendezvous  points  for  immigrants 
going  to  the  Far  West  and  offered  themselves  as  guides 
to  the  migrating  parties. 

The  immigrants,  aware  of  the  unmarked  wilderness 
roads,  the  dangers  from  Indians,  and  the  problems  of 
crossing  the  large  rivers  and  high  mountains,  gladly 
engaged  the  services  of  these  knowledgeable  men  at 
very  high  prices.  To  have  started  for  Oregon  or 
California  without  a  guide  would  have  appeared 
foolhardy. 

The  Mormons  did  an  unusual  thing.  They  lacked 
the  gold  and  silver  to  employ  the  guides,  but  they 
had  confidence  in  their  leaders  as  men  inspired  by 
God.   These  leaders  had  studied  every  available  map 


34 


Improvement  Era 


-i;.?-=**^ 


1  T 


It  folds  easily,  nests  compactly,  |  |  T-"A' 
with  no  nnetal-to-nnetal  contact. 

It  has  a  tubular  steel  frame.  I 

It  has  the  lowest  possible 
maintenance. 

^B  It  is  lightweight  but  strong. 

9a  It  has  X-frame  construction 
with  double  cross  bracing. 

;A^...   Oi  It  has  a  baked  enamel  finish. 

/■  It  has  a  polypropylene 
I  injection  molded 
seat  and  back. 

Oi  It  resists  scratching 
and  cleans  easily. 

9a  It  is  contour  designed 
for  maximum  comfort. 

lUa  It  has  a  reinforced  seat. 

lla  It  supports  500 
pounds. 

Ma  It  will  not 
-U  tip  in  normal  use. 


Now  give  us  one  good  reason  for 
not  buying  Samsonite's  "^2200  folding  chaii... 
a  completely  new  concept  in  portable  seating! 

Contact  Church  Furnishings  Purchasing      r  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  —  -i 

Office    125  North  Main  Street  I     Samsonite  corporation,  Institutional  Furniture  Div.,  Dept.  IE-99,  Denver,  Colo.  80217 


Salt  Lake  City,  Utah,  for  special  pricing        | 
on  all  Samsonite  merchandise.  I 


Gentlemen:  We  are  considering  the  purchase  of- 


QUANTITY 


Samsonite'^2200 ! 
Folding  Chairs 


TYPE 


.chairs.  They  will  be  used  as  follows.-. 


Please  rush     Q  Name  of  Nearest  Distributor        n  Descriptive  Literature 

I     Your  Namp __^ 


Samsonite  Institutional  Furniture  Division 
Dept.  IE-99,    Denver,  Colo.  80217 

September  1969 


I    Your  Organization  or  Company. 

I    You  r  Address 

!    City 


.state. 


.Zip  code. 


35 


and  printed  record  ( particularly  those  of  Captain  John 
C.  Fremont).  They  were  confident  that  with  God's  aid 
they'd  "find  the  place  which  God  for  us  prepared, 
far  away,  in  the  West."   As  they  journeyed  westward 

There  is  no  known  record  of  any 
other  such  large  company  of 
pioneers  starting  for  the  West,  in 
which  no  one  in  the  company  had 
previously  traversed  the  road" 


they  made  inquiry  of  the  mountain  men  they  met,  con- 
cerning the  best  roads  to  follow.  There  is  no  known 
record  of  any  other  such  large  company  of  western 
pioneers  starting  for  the  West,  in  which  no  one  in  the 
company  had  previously  traversed  the  road. 

4,    Non-frontiersmen  Were  Quickly  Transformed  Into 
Pioneers. 

The  Saints  who  left  Nauvoo  were  not  in  the  main 
rugged  frontiersmen  who  had  come  from  pioneering 
stock.  The  majority  of  them  in  their  own  generation 
had  come  either  from  the  settled  communities  of  re- 
finement along  the  Atlantic  Seaboard  or  from  the 
British  Isles.  They  were  not  fifth-  or  sixth-generation 
pioneer  stock,  such  as  Abraham  Lincoln's  family.  His 
ancestors  had  pioneered  on  the  Atlantic  seaboard,  then 
above  the  tidewater  regions,  over  the  mountains  into 
the  great  western  valleys,  into  Kentucky  and  Ohio, 
Tennessee,  Indiana,  and  Illinois.  This  contrast  is 
significant. 

Relatively  few  of  the  Mormons  at  TJauvoo  had 
grown  up  accustomed  to  dealing  with  livestock,  farm- 
ing, building  houses  from  the  raw  materials  of  the 
countryside.  Many  of  the  American  Mormons  and 
most  of  those  from  Europe  had  been  miners,  factory 
workers,  shopkeepers,  sailors,  trained  artisans,  and 
businessmen.  The  Mormon  exodus  took  that  group, 
and  under  the  tutelage  of  a  relatively  few  who  had 
grown  up  in  pioneering  situations,  within  a  few  months 
the  Saints  had  been  transformed  into  a  people  who 
handled  heavily  loaded  wagons  drawn  by  oxen,  horses, 
and  mules  and  traversed  a  variety  of  climatic  belts 
into  the  arid  West. 

None  of  these  migrants  were  familiar  with  irrigation 
agriculture.  All  had  come  from  areas  where  the  rain- 
fall produced  abundant  crops  or  verdant  coverage  of 


the  prairies.  Under  the  leadership  of  men  whom  the 
Saints  viewed  as  God's  prophetic  leaders  on  earth, 
they  diverted  the  water  from  mountain  streams  and 
made  the  former  deserts  become  fruitful  fields.  They 
became  the  pioneers  in  irrigation  processes  in  America 
and  formed  the  basis  of  irrigation  law  that  has  now 
become  international  in  its  acceptance. 

5.  A  Migration  of  Families. 

The  greater  part  of  the  wagon  trains  that  traveled 
the  California  and  Oregon  trails  were  composed  pre- 
dominantly of  men.  Relatively  few  women  and 
children  accompanied  them.  There  were  some  excep- 
tions, but  the  movement  was  primarily  one  of  ad- 
venturers who  did  not  take  families  with  them.  In 
contrast,  the  Mormon  pioneers  (with  the  exception  of 
the  first  pioneer  exploratory  party)  were  families 
moving  en  masse  to  the  Far  West.  In  addition,  the 
Mormon  migration  had  a  higher  percentage  of  older 
people,  who  went  along  with  their  married  children. 

These  factors  make  the  Mormon  migration  unique 
because  of  the  greater  difficulties  imposed  by  the 
divergent  groups  within  the  companies.  Women, 
children,  and  older  people  prevent  a  group  from 
traveling  as  rapidly  as  a  body  of  men  could  do.  The 
usual  childhood  diseases,  childbirth,  and  the  infirmi- 
ties of  age  all  caused  lost  days  of  travel.  These  people 
required  more  time  to  pack  and  unpack  each  day, 
to  prepare  meals  and  wash  clothing. 

The  presence  of  families  required  the  travel  com- 
panies to  be  larger  than  a  group  of  men,  in  order  to 
provide  sufficient  men  to  adequately  guard  the  group 
against  Indian  depredations.  The  increased  size  of 
the  companies  created  other  problems,  including  more 
time  needed  to  water  the  larger  number  of  animals 
three  or  more  times  a  day,  and  to  sort  out  the  hun- 
dreds of  animals  each  morning  before  harnessing  or 
yoking-up. 

6.  The  Mormon  Trail  Was  a  Two-way  Road. 

The  majority  of  pioneers  heading  for  the  West  Coast 
were  not  concerned  about  building  a  road  on  which 
to  return  to  the  East,  nor  were  they  concerned  about 
those  who  would  follow  after  them.  Once  on  the 
West  Coast,  ocean  transportation  would  provide  easier 
communication  routes  with  the  East.  In  contrast,  the 
Mormons  were  conscious  that  a  never-ending  stream 
of  immigrants  would  be  following  in  their  steps,  as 
converts  caught  the  spirit  of  gathering.  Furthermore, 
they  were  aware  that  missionaries  by  the  hundreds 
would  be   trekking  back   along  the  route,   and  that 


36 


Improvement  Era 


More  Ride  For\bur  Money 


j^-j^" 


•i^^^*^£ 


Hottest  Brand  Going 


©  19d8  C   tititiental  Oil  Com()arw 


More  Ride  For  Your  Money...Conoco... 
means  top  quality  products,  service 
and  value  throughout  the  Rockies! 

You  get  More  Ride  For  Your  Money  . . .  when  you  ride  with  the  best ...  in  every- 
thing from  high  performance  gasolines  and  All-Season  Super  motor  oil,  to  the 
latest  in  maps  and  Touraide  travel  information  at  your  Conoco  dealer's. 

Add  care-free  enjoyment  to  your  travels  through  America's  scenic  wonder- 
land .  .  .  and  get  MORE  RIDE  FOR  YOUR  MONEY...  AT  CONOCO ...  HOTTEST  BRAND 
GOING!. 


September  1969 


37 


wagons  would  be  returning  to  the  Missouri  Valley  to 
haul  new  groups  of  immigrants  to  Utah. 

When  they  came  to  streams  that  were  fordable, 
they  stopped  long  enough  to  cut  down  the  banks  to 
make  the  descent  and  ascent  from  the  ford  easier. 
They  corduroyed  swampy  stretches  of  road  and  con- 
structed ferries  on  the  larger  riv.ers  that  were  too 
swift  or  deep  to  ford,  then  stationed  crews  to  operate 
them  for  oncoming  parties,  They  constructed  dugways 
to  reduce  the  hazard  of  loaded  wagons  tipping  over 


'They  improved  the  roads,  in  an 
unselfish  way,  as  a  means  of 
assisting  a  great  number  of  people 
unrelated  by  blood  to  them...'.' 


on  hillside  roads.  They  improved  the  roads,  in  an  un- 
selfish way,  as  a  means  of  facilitating  the  movement  of 
a  great  number  of  people,  unrelated  by  blood  to  them, 
but  tied  perhaps  even  closer  through  the  bonds  of 
Christian  love  and  brotherhood. 

7.  TJte  Magnanimous  Aspect  of  the  Mormon  Migration. 

Though  it  is  difficult  to  measure  this  intangible 
achievement  in  terms  of  material  accomplishments,  it 
was  nonetheless  a  unique  aspect  of  the  Latter-day  Saint 
migration.  The  Mormons  were  concerned  with  the 
social  and  economic  well-being  of  mankind  as  well 
as  spiritual  values.  When  they  departed  from  Nauvoo 
there  were  hundreds  who  possessed  neither  wagons 
nor  draft  animals  nor  milk  cows.  The  members  of 
the  Church,  in  conference  assembled,  placed  them- 
selves under  a  mutual  assistance  covenant  to  exert 
every  resource  within  their  power  to  assist  those  fami- 
lies without  the  necessary  facilities  to  travel,  and  not 
to  rest  until  all  Saints  who  desired  to  go  west  had 
been  helped  on  their  way. 

Many  converts  in  the  British  Isles  lacked  money  to 
follow  the  Saints  to  the  Great  Basin.  The  Perpetual 
Emigrating  Fund  Company  and  a  few  wealthy  mem- 
bers of  the  Church  assisted  thousands  to  reach  their 
Zion  in  the  mountains.  Such  assistance  opened  the 
way  for  people  who  otherwise  would  have  spent  their 
lives  at  a  relatively  low  economic  standard  of  living  to 
become  independent  landowners  and  farmers  and 
artisans. 

The    annals    of    immigration    in    America    can    be 


searched  in  vain  for  a  comparable  mass  of  people  in 
the  lower  economic  brackets  being  moved  so  far  and 
so  efficiently  by  their  co-religionists  without  any  profit 
motive,  and  without  a  planned  exploitation  of  them 
as  a  work  force. 

8.  The  Organization  of  Mormon  Wagon  Trains. 

Nothing  had  welded  the  average  emigrant  to  the 
Pacific  Coast  into  a  homogenous  group  prior  to  start- 
ing for  the  West.  Most  pioneers  traveled  to  some  well- 
known  rendezvous  point  and  joined  others  whom  they 
had  not  previously  known,  to  make  a  group  large 
enough  to  travel  in  safety  and  to  be  able  to  hire  a 
guide  to  conduct  the  train  on  its  long  journey. 

Iti  contrast,  the  Mormons  had  been  conditioned  by 
a  common  religious  conviction  concerning  the  restora- 
tion of  the  gospel  and  its  priesthood  leadership.  Brig- 
ham  Young  announced  a  revelation  {D&C  136)  that 
gave  a  plan  for  organizing  the  wagon  companies. 
Under  this  system  there  was  a  chain  of  command  from 
the  leader  of  each  migrating  unit  down  to  each  wagon. 
The  correlation  of  effort  at  each  level  enabled  the 
Mormon  companies,  although  composed  of  people  who 
usually  did  not  have  outfits  as  good  as  the  non- 
Mormons  en  route  to  the  West,  to  complete  their 
journey  in  a  minimum  of  time,  with  a  minimum  loss 
of  manpower  and  goods,  and  a  higher  percentage  of 
success  in  reaching  their  destination. 

Mormon  companies  did  not  go  part  way  west,  then 
lose  heart  and  return  to  the  East.  By  mutual  assistance, 
sharing,  and  sacrificing,  all  born  of  their  religious 
sense  of  brotherhood,  the  Mormons  maintained  their 
organized  groups.  They  did  not  reject  their  leaders 
nor  split  the  trains  into  units  too  small  for  adequate 
protection.  In  any  wagon  train  there  are  fast-  and 
slow-walking  animals.  The  Mormons  with  the  fastest- 
walking  animals  did  not  go  off  and  leave  the  others. 
The  speed  of  the  entire  train  was  limited  by  the  gait  of 
the  slowest  team  in  the  group. 

9.  Respect  for  Life  and  Death. 

The  journals  of  immigrants  who  traveled  the  Oregon 
and  California  trails  relate  that  parties  arriving  at  a 
campground  often  found  the  remains  of  a  human  body 
there.  The  dead  person  had  been  wrapped  in  a 
blanket  and  placed  in  a  shallow  grave,  as  the  camp 
hurried  on  to  its  destination.  Wolves  had  pawed  away 
the  earth  and  exhumed  the  remains. 

Mormon  journals  note  many  deaths  en  route  to  the 
Great  Basin.  But  they  also  noted  the  making  of  coffins 
from  spare  lumber,  wagon  tailgates,  or  cottonwood 


38 


Improvement   Era 


George  no  longer  thinks  Mussorgsky  is  a 
halfback  at  Notre  Dame 


But  he  did  until  he  heard  the  Standard 
School  Broadcast's  orchestra  play  a 
selection  by  this  great  Russian  composer. 

George  is  one  of  about  three  million 
students  in  the  West  who  listen  to 
our  radio  program  in  their  classrooms 
each  week.  For  many  it  may  be  their 
first  opportunity  to  hear  the  world's 
great  music  — an  experience  which 
may  open  the  door  to  a  lifelong, 
rewarding  interest. 

We've  provided  this  aid  to  education  for 
40  years.  Why?  We're  specialists  in 


natural  resources  and  we  realize  that 
youth  is  the  greatest  natural  resource 
there  is.  The  more  we  help  young  people 
now,  the  more  they'll  contribute  to 
our  country  in  the  future. 

The  Standard  School  Broadcast, 
scholarships,  fellowships  and  teaching 
materials  are  but  a  few  of  the  ways  our 
Company  shows  its  continuing  interest  in 
today's  young  men  and  women. 

Standard  Oil  is  trying  to  help  young  people 
discover  more  about  themselves 
. . .  and  the  world  they  live  in. 


Standard  Oil  Company  of  California 

and  its  worldwide  family  of  Chevron  Companies 


The  Chevron  — 
Sign  of  excellence 


September  1969 


39 


Richard  L.  Evans 

The  Spoken  Word 


Chance  could  not  have  done  it 


As  men  move  farther  out  from  the  magnificent 
/Aearth  that  God  gave  us,  and  look  back  upon 
/  V  its  awesome  beauty,  its  movement,  its  pre- 
cision and  proportion,  upon  the  wondrous  working 
and  magnificent  majesty  of  it  all,  we  come  with 
souls  subdued  to  the  quiet  conviction  of  these 
simple  words:  "In  the  beginning  God  created  the 
heaven  and  the  earth.  .  .  ."^  Chance  could  not 
have  done  it.  "And  God  saw  every  thing  that  he 
had  made,  and,  behold,  it  was  very  good."^  Well, 
man,  made  in  the  image  of  God,  has  done  much 
with  his  marvelous  God-given  mind,  in  the  dis- 
covery and  use  of  natural  law.  But  much  as  man 
has  done,  he  has  scarcely  touched  the  surface  of 
all  this  majesty  of  meaning,  of  purpose,  of  infinite 
understanding.  Think  a  moment  of  the  organizing 
and  engineering  and  operation  of  it  all— of  keep- 
ing a  world  within  a  livable  range  of  temperature; 
of  air  and  water  renewing  themselves;  of  insect, 
animal,  and  bacterial  balance  in  infinite  variety. 
And  the  creation  is  evidence  of  a  Creator,  design 
is  evidence  of  the  Designer,  and  law  is  evidence 
of  its  Maker  and  Administrator— evidence  sufficient 
even  for  the  most  skeptical  and  unbelieving.  "When 
a  load  of  bricks,  dumped  on  a  corner  lot,  can  ar- 
range themselves  into  a  house,"  wrote  Bruce  Bar- 
ton, "when  a  handful  of  springs  and  screws  and 
wheels,  emptied  onto  a  desk,  can  gather  themselves 
into  a  watch,  then  and  not  until  then  will  it  seem 
sensible,  to  some  of  us  at  least,  to  believe  that 
all  .  .  .  [this]  could  have  been  created  .  .  .  without 
any  directing  intelligence  at  all."^  Then  and  only 
then  will  I  believe  that  this  Was  done  by  chance 
—or  without  eternal  plan  and  purpose.  "Behind 
everything  stands  God,"  said  Phillips  Brooks.  "Do 
not  avoid,  but  seek,  the  great,  deep,  simple  things 
of  faith. "^  "And  God  saw  every  thing  that  he  had 
made,  and,  behold,  it  was  very  good." 


'Genesis  1:1. 

^Genesis  1:31. 

■'Bruce  Barton,  If  a  Man  Dies,  Shall  He  Live  Again? 

■•Phillips  Brooks,  The  Light  of  the  World  and  Other  Sermons:  The  Seriousness  of  Life. 


*  The  Spoken  Word  from  Temple 
Square,  presented  over  KSL  and  the  Columbia  Broadcasting 
System  July  13,  1969.  Copyright  1969. 


logs.  A  deep  grave  was  dug  and  the  coffin  low^ered; 
then  cobblestones  were  hauled  from  the  riverbeds 
and  placed  on  top  of  the  coffin  as  a  double  safeguard 
against  the  ravaging  wolves.  A  piece  of  wood,  iron, 
or  stone  was  then  prepared  to  mark  the  site  and  give 
the  name  of  the  interred  person. 

There  are  journal  accounts  of  non-Mormon  migrants 
deserting  a  man  and  his  family  on  the  trail  so  they 
would  not  lose  a  day  waiting  for  the  delivery  of  a 
child.  Indians  sometimes  fell  upon  such  a  deserted 
family  and  slaughtered  them  before  they  could  over- 
take the  ongoing  party. 

The  Mormon  people  placed  great  value  on  human 
life,  and  welcomed  the  newly  born  with  rejoicing. 
They  were  not  unwilling  to  remain  in  camp  to  wait 
while  the  midwife  effected  a  deliverv.     The  mother 

r' 

was  relieved  of  the  anxiety  of  being  deserted  while 
enduring  childbirth  under  most  difficult  conditions. 

10.    The  Mormon  Migration  Was  the  Movement  of  a 
Communitij. 

The  Mormon  migration  to  the  Great  Basin  in  the 
early  years  was  essentially  the  migration  of  the  city 
of  Nauvoo-its  people,  its  crafts,  and  its  religious  con- 
victions. The  migrants  loaded  into  their  wagons,  in 
addition  to  tools,  food,  clothing,  books,  and  cooking 
equipment,  the  historical  and  religious  records  of 
the  Church.  They  took  with  them  the  minutes  of  the 
city  council  and  the  records  of  the  municipal  court. 
They  also  took  the  intangible  spirit  of  the  town  wdth 
them.  Although  this  was  not  tangible,  it  was  no  less 
real  to  them  than  books  and  tools  and  food. 

John  Taylor  declared  in  the  last  issue  of  the  Nauvoo 
Neiglibor  that  the  spirit  which  had  built  Nauvoo  in 
seven  years  could  build  a  better  city  and  a  better 
temple  than  had  been  accomplished  at  Nauvoo.  These 
things  the  people  did  at  the  end  of  their  western  trail. 
In  the  fall  of  1847,  when  Salt  Lake  City  was  two 
months  old,  its  inhabitants  numbered  nearly  two  thou- 
sand.  A  year  later,  after  the  three  companies  of  1848 
had  arrived,  the  city  had  nearly  five  thousand  inhabi- 
tants. The  shops  and  industries  of  Nauvoo  were 
functioning,  and  the  Nauvoo  bands  played  as  they 
had  done  before  starting  westward.  The  community- 
was  the  largest  between  the  Missouri  River  and  the 
West  Coast.  It  was  the  only  supply  station  in  more 
than  two  thousand  miles  where  a  true  city  could  be 
found.  Great  Salt  Lake  City  was  transplanted  Nauvoo 
reborn. 

Truly  Mormon  pioneers  had  cut  desire  into  short 
lengths  and  fed  it  to  the  hungry  fires  of  courage,  where 
we  might  still  find  molten  gold  in  the  ashes.  O 


40 


Improvement  Era 


Theologieal 
llliteraies 


By  Elder  Marion  I).  Hanks 


n  a  recent  conversation  with  a 
choice  college  girl,  I  listened  to 
two  statements  that  may  reflect 
the  feelings  of  many  of  her  peers  who  have  similar 
problems  for  similar  reasons  and  who,  like  her, 
seem  content  to  understand  where  the  solutions 
are  without  doing  anything  to  bring  them  about. 

She  called  herself  a  "theological  illiterate," 
shortly  thereafter  noting  that  she  has  never  read 
through  any  of  the  so-called  standard  works  nor 
any  basic  exposition  of  gospel  principles.  She  had 
not  read  any  version  of  Church  history,  lengthy 
or  abbreviated. 

I  recalled  for  her  a  statement  made  by  Dr.  John 
A.  Widtsoe,  learned  apostle  and  university  presi- 
dent, in  his  great  autobiography,  hi  a  Sunlit 
Land.   Dr.  Widtsoe  wrote: 


''Since  my  boyhood  I  had  known  the  restored 
gospel  to  be  true.  In  my  college  days  I  had  sub- 
jected it  to  every  test  known  to  me.  Throughout 
my  life  it  had  made  the  days  joyous.  Doubt  had 
fled.  I  possessed  the  Truth  and  understood, 
measurably,  the  pure  and  simple  gospel  of  Jesus 
Christ. 

"I  had  studied  the  gospel  as  carefully  as  any 
science.  The  literature  of  the  Church  I  had  ac- 
quired and  read.  During  my  spare  time,  day  by 
day,  I  had  increased  my  gospel  learning.  And  I 
had  put  the  gospel  truth  to  work  in  daily  life,  and 
had  never  found  it  wanting. 

"The  claims  of  Joseph  Smith  the  Prophet  had 
been  examined  and  weighed.    No  scientific  claim 
had  received  a  more  thorough  analysis.    Every- 
where the  divine  mission  of  the  latter-day  prophet 
was  confirmed. 

"The  restored  Church  had  been  compared  with 
other  churches.  Doctrine  for  doctrine,  principle 
for  principle,  organization  for  organization,  the 
churches  had  been  placed  side  by  side.  Compared] 
with  the  churches  of  the  world,  the  Church  ofj 
Jesus  Christ,  as  restored  through  Joseph  Smith, 
stood  like  a  field  of  ripening  grain  by  the  side  of 
scattering  stalks. 

"The  stream  of  Church  history  since  Jesus'  day 
was  muddy.    The  churches  could  not  confirm  the 
descent  of  their  authority.    The  facts  in  recorded 
history  proved  the  reality  of  the  apostasy  from 
the  primitive  faith,  as  taught  by  Jesus,  the  Christ. 
The  restored  Church  alone  possessed  the  priest- 
hood of  Almighty  God."    (Pp.  158-59.) 
No   one  knows   anything   about  his   homeland 
simply   because  he   was  born   a   citizen  thereof. 
He  must  learn.    No  one  knows  anything  about 
Christ's  work  simply  by  being  born  a  member  of 
the  Church,  and  often  he  knows  little  about  it 
after  years  of  unmotivated  exposure  in  meetings 
or  classes.   He  must  learn.   And  learning  involves 
self-investment  and  effort.    The  gospel  should  be 
studied  "as  carefully  as  any  science."  The  "litera- 
ture of  the  Church"  must  be  "acquired  and  read." 
Our  learning  should  be  increased  in  our  spare 
time  "day  by  day."    Then  as  we  put  the  gospel 
truth  to  work  in  daily  life,  we  will  never  find  it 
wanting.  We  will  be  literate  in  the  most  important 
field  of  knowledge  in  the  universe,  knowledge  for 
lack  of  which  men  and  nations  perish,  in  the  light 
of  which  men  and  nations  may  be  saved.  O 


42 


Era  of  Youth 


friend  of  ours  tells  the  story 
of  his  not-so-glorious  career  as 
a  high  school  quarterback.  Al- 
though he  made  the  team,  the 
truth  was  soon  evident,  and  mid- 
season  found  him  the  fourth  of 
four  at  that  position.  By  season's 
end,  he  had  given  up.  During  the 
final  game  he  pulled  off  his  shoes, 
wrapped  himself  in  a  blanket,  and 
settled  down  to  watch  his  buddies 
perform. 

Then  it  came. 

"Hey,  you!  Get  in  there  and 
move  the  ball!" 

The  sound  almost  stunted  his 
growth.  What  should  he  do?  His 
first  impulse  was  to  say  "Wait, 
coach,  while  I  put  on  my  shoes." 
The  next  two  possibilities  were 
either  to  pretend  he  didn't  hear 
or  to  lapse  into  a  coma.  He  did 
the  only  manly  thing.  Strapping  on 
his  helmet  as  he  ran,  he  made 
straight  for  the  huddle,  his 
stockinged  feet  conspicuously  evi- 
dent. Amid  unbelieving  team- 
mates he  called  a  play.  But  the 
shock  of  his  first  game  was  a 
little  disconcerting,  and  as  he 
took  the  snap  from  center,  it 
dawned  on  him  that  he  had  for- 
gotten which  play  he  called.  As 
his  defense  moved  to  the  right, 
he  nimbly  went  left  and  met  the 
world  of  opposition  head  on  and 

was  swallowed  up  in  the  snarl  of 
opposing  linemen. 

Though  the  story  goes  on  to 
something  of  a  happy  ending,  my 
friend  takes  the  occasion  to  teach 


what  has  become  a  great  lesson 
to  me.  He  said,  "No  one  expected 
me  to  make  a  touchdown.  Even 
running  the  wrong  way  was  un- 
derstandable. But  there  was  no 
excuse  for  a  quarterback  without 
shoes!" 

In  one  of  the  revelations  con- 
tained in  the  Doctrine  and  Cove- 
nants, Oliver  Cowdery  was  told 
that  he  was  to  be  granted  the  gift 
of  translation.  (D&C  6:25.) 

But  here,  in  a  far  more  serious 
contest,  was  another  quarterback 
without  shoes.  He  wasn't  as  ready 
as  he  had  once  been.  His  belief 
in  himself  and  his  cause  had  fal- 
tered, and  though  he  cried,  "Wait 
while  I  get  ready!"  he  learned  that 
eternal  work  can  seldom  wait.    To 


Oliver  the  Lord  had  to  reply, 
"Because  you  did  not  continue  as 
you  commenced  ...  I  have  taken 
away  this  privilege.  .  .  .  You 
feared,  and  the  time  is  past,  and 
it  is  not  expedient  now."  (See 
D&C  9:5,  11.)  The  opportunity 
of  a  lifetime  had  not  been  seized 
during  the  lifetime  of  the  oppor- 
tunity, and  it  was  gone  forever. 

Young  people  of  the  Church, 
there  is  a  great  growth  ahead  for 
you.  There  is  permanent,  peace- 
ful joy  to  be  felt.  Be  faithful.  Be 
ready.  Believe  in  the  battle,  and 
be  willing  to  serve.  To  all  who 
will  hear,  the  angel  is  saying  what 
he  said  long  ago  to  Peter:  "Arise 
.  .  .  bind  on  thy  sandals  .  .  . 
follow  me."  (See  Acts  12:7-8.)     o 


ow  much  would  you  give 
for  a  guarantee  of  success  in 
your  college  studies?  What 
would  it  be  worth  to  you  if  you 
knew  of  a  way  to  ensure  not  only 
a  good  grade  and  graduation,  but 
a  real  education  as  well?  There 
is  such  a  way,  though  you  won't 
find  it  in  lesson  outlines,  study 
guides,  or  cram  sessions.  The 
way  is  through  that  which  all  of 
us  share  in  common — the  influ- 
ence of  the  gospel  of  Jesus 
Christ.  Through  righteous  ap- 
plication of  four  gospel  princi- 
ples, you  can  practically  ensure 
yourself  of  success  in  your  col- 
lege work. 

1.  The  Word  of  Wisdom:  If 
you've  read  the  89th  section  of 
the  Doctrine  and  Covenants 
lately,  you  should  know  that  one 
of  the  blessings  promised  for  ad- 
herence to  the  Word  of  Wisdom 
is  "wisdom  and  great  treasures 
of  knowledge,  even  hidden 
treasures."  How  long  has  it  been 
since  you  applied  that  promise 
to  your  geography  class,  or 
physics,  or  EngHsh?  Do  you 
know  that  there  are  no  limits  to 
the  amount  of  knowledge  the 
Lord  will  help  us  gain  if  we  obey 
the  law  set  down  to  obtain  it? 

If  you  live  the  Word  of  Wis- 
dom,   your   body   will   be   more 

pure  and  your  mind  more  clear 
to  receive  earthly  as  well  as 
heavenly  knowledge.  On  the  other 
hand,  how  can  you  pretend  to 
summon  your  mind  to  intense 
application .  when  your  body  is 
polluted  and  desecrated  ?  Former 
Harvard  President  Charles  Eliot 
once  told  a  group  of  incoming 
freshmen,  "Remember,  students, 
tobacco  destroys  the  mind,  and 
you  have  none  to  spare!"  It  has 
been  shown  that  the  capacity  for 
scholarly  work  differs  signifi- 
cantly between  smoking  and  non- 
smoking groups  of  students. 


46 


And  have  you  ever  heard  of  first  tested  the  promise  of  James 

alcoholic  indulgence  for  intellec-  to  seek  spiritual  light,  he  con- 

tual   stimulation,    let   alone   the  tinned  to  use  this  method  of  faith 

use  of  drugs  to  develop  an  aca-  and  prayer  throughout  his  life 

demic  discipline?   If  you  really  to  gain  secular  as  well  as  spir- 

beheve  the  Lord,  why  not  take  itual  knowledge, 
him  at  his  word  and  obey  the         3.  The   Holy   Spirit:    We  are 

law  to  reap  the  blessing  prom-  told  in  the  46th  section  of  the 


ised?  Living  the  Word  of  Wis- 
dom— in  its  positive  parts  as 
well  as  in  avoiding  substances 
that  can  prove  harmful  to  your 
body — can  become  one  of  the 
greatest  study  aids  you've  ever 
used. 

2.  Faith  and  Prayers:  How 
long  has  it  been  since  you've 
prayed  for  help  in  your  class- 
work?  When  you  did,  did  you 
ihave  faith  that  God  would  really 


Doctrine  and  Covenants  to  seek 
earnestly  the  "best  gifts"  of  the 
Spirit.  One  of  these  gifts  is  the 
word  of  wisdom;  another  is  the 
word  of  knowledge,  "that  all  may 
be  taught  to  be  wise  and  to  have 
knowledge."  Now,  if  you  live 
worthily  enough  to  receive  an 
increasing  fullness  of  the  gospel, 
these  gifts  will  come  to  you 
through    the    influence    of    the 


purpose  of  our  salvation  and 
exaltation.  If  you  obey  that  com- 
mandment, you'll  work  and  study 
to  educate  yourself  in  those  areas 
the  Lord  mentioned — and  I  chal- 
lenge you  to  find  one  area  of 
academic  learning  that  wasn't 
included. 

Education  and  exaltation  in 
the  gospel  are  really  synony- 
mous ;  both  are  part  of  an  eternal 
process  of  learning.  President 
Hugh  B.  Brown  once  said,  "Per- 
haps not  but  by  searching,  man 
may  become  acquainted  with  his 
universe;  by  intelligent  search- 
ing, gaining  knowledge,  becom- 
ing educated,  man  may  come  to 
understand  and  appreciate,  not 


Holy  Spirit,  that  same  Spirit  of     only  his  immediate  surroundings, 


help  you,  or  did  you  say  it  and     which  Jesus  spoke  when  he  said,     but  by  constantly  pushing  back 


then  forget  it  ?  When  Jesus  said, 
"What  things  soever  ye  desire, 
when  ye  pray,  believe  that  ye 
receive  them,  and  ye  shall  have 
them"  (Mark  11:24),  he  didn't 
\  limit  this  blessing  to  healing 
Sfrom  bodily  illness  or  gaining  a 
testimony  of  the  gospel. 

".  .  .  all  things  are  possible 
to  him  that  believeth."  (Mark 
9:23.)  Faith  in  God,  faith  in 
yourself  as  a  child  of  God,  faith 
in  your  ability  to  learn,  and  faith 
in  his  helping  you  are  all  essen- 
tial to  human  understanding. 
You  might  make  some  progress 
on  your  own,  but  without  the 
moral  principle  and  spiritual 
power  that  faith  produces,  per- 
manent progress  is  impossible. 
Without  faith  in  a  God  of  laws 
and  order  and  purpose,  how  could 
you  even  attempt  to  account  for 
the  great  phenomena  of  nature  ? 
Why  then  don't  you  apply  the 
test  and  "ask  of  God"? 


"He  shall  teach  you  all  things,  his  horizons  in  all  directions  he 
and  bring  all  things  to  your  re-  will  discover  ever  more  compel- 
membrance."  This  means  just  ling  evidence  of  plan,  design,  and 
what  he  said,  that  the  Holy  purpose — hence  a  planner,  a  de- 
Spirit  will  act  as  a  study  aid  for  signer,  a  mind — God." 


us  even  in  our  school  work  (re- 
member, Jesus  said  all  things) 
if  we  merit  his  influence  and 
companionship. 

4.   Eternal     Progression:     If 
you    really    believe    in    eternal 


This,  then,  is  the  ultimate  pur- 
pose of  a  college  education  and 
should  become  the  basic  motiva- 
tion for  your  studying.  If  you 
learn  for  the  sake  of  the  gospel, 
the  gospel  will  help  you  learn.  It 


progression,  you  can't  help  but  .  is  just  that  simple.    Faith  and 

succeed   in   college.    The  gospel  prayer,  the  Word  of  Wisdom,  the 

plan  gives  purpose  to  learning,  philosophy  and  goal  of  eternal, 

meaning  to  progress,  and  under-  progression,  and  the  influence  of 


standing  to  every  academic 
discipline.  The  Lord  has  express- 
ly commanded  us  to  learn  not 
only  spiritual  things,  but  "things 
both  in  heaven  and  in  the  earth, 
and  under  the  earth ;  things 
which  have  been,  things  which 
are,  things  which  must  shortly 
come  to  pass;  things  which  are 
at  home,  things  which  are 
abroad ;  the  wars  and  the  per- 


But  remember,  you  must  "ask  plexities  of  the  nations,  and  the 

in  faith,  nothing  wavering."  And  judgments    which    are    on    the 

remember  also — if  you  need  con-  land ;   and  a  knowledge  also  of 

vincing  proof  of  these  study  aids  countries     and     of     kingdoms" 

—that   although   Joseph   Smith  (D&C     88:79)— all     for     the 


the  Holy  Spirit  can  become  your 
most  valued  and  trusted  study 
aids.  Together  with  diligent 
study  habits,  they  can  practically 
guarantee  success  in  your  class- 
work.  I've  tried  it  along  with 
many  others,  and  it  works ! 
Here's  an  invitation  for  you  to 
do  the  same. 

James  Moss  is  a  former  stu- 
dentbody  president  at  the  Uni- 
versity of  Utah  and  a  recent 
graduate  in  law  from  Stanford 
University. 


September  1969 


47 


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Docs  Gigarette 


I       I 


By  Dr.  Thomas  A.  Clawson,  Jr. 


49 


D 


0  you  like  to  travel?  Travel- 
ing is  something  near  and  dear 
to  me.  Since  I  reached  my  teens 
I  have  had  a  choice  of  two  trips : 
one — an  LSD  trip,  popping  pills, 
smoking  pot,  and  mainlining 
right  down  the  road  of  degrada- 
tion into  the  jaws  of  death,  into 
the  mouth  of  hell;  the  other — 
an  LDS  trip,  down  the  glorious 
road  of  mortality  and  into  the 
kingdom  of  God.  On  this  trip  I 
can  take  friends  of  my  own 
choosing.  Will  you  be  my  friend 
and  join  me  on  my  LDS  trip? 
If  the  answer  is  yes,  then  you 
will  need  to  make  the  same 
preparations  I  must  make.  You 
will  find  out  why  I  made  this 


choice.    Let's  take  this  step  by 
step. 

Hov/  are  we  going  to  travel? 
We  need  a  vehicle  with  five  per- 
fect wheels — four  to  roll  on  and 
one  to  steer  us.  Our  four  perfect 
wheels  are  sacrament  meeting, 
Sunday  School,  MIA,  and  semi- 
nary; our  steering  wheel,  the 
four  standard  works  of  the 
Church.  Once  we  get  behind  the 
wheel  of  this  vehicle  and  hold 
on,  there  are  no  breakdowns  and 
no  detours. 

The  mode  of  travel  for  the 
other  trip?  A  long,  bumpy  slide. 

Looks  like  fun?  Well,  look 
closely — it  is  lubricated  with 
slime  to  make  it  easy  to  go  down. 
Let's  pack  all  our  necessities 
for  our  LDS  trip.  I'll  tell  you 
what  I'm  taking.  I  need  faith. 
Lots  of  it.  Knowledge — knowl- 
edge of  the  gospel  and  the  best 
education  I  can  obtain.  Love — 
love  for  my  Heavenly  Father, 
love  for  his  gospel,  love  for  my 
fellowman,  love  for  my  home 
and  family,  love  for  my  country. 
I'll  take  honesty,  because  I  must 
be  honest  with  myself  and  know 
this  is  the  direction  I  want  to  go. 
I  need  strength  and  will  power, 
vast  amounts  of  it,  so  I'll  pray 


lUcar  and 
Dear  lo  Me 


By  Carolyn  Roe 


constantly  to  keep  a  good  supply 
on  hand.  I  need  humility,  be- 
cause in  humility  we  recognize 
the  power  and  glory  of  the  Lord 
in  all  things,  and  without  his 
help  we  are  as  nothing. 

For  the  other  trip  you  don't 
pack  much ;  you  toss  out — re- 
spect, dignity,  strength,  health, 
and  eventually  your  brain  power 
and  backbone.  A  needle,  weed, 
or  capsule  becomes  your  soul  and 
your  governor,  and  somewhere 
you  find  you  have  tossed  out  the 
real  you. 

Now,  we  have  to  finance  this 
trip.  How  are  we  going  to  do 
it?  I  have  "ways  and  means." 
They  include : 


Ten     Com- 


6. 

7. 


8. 


1.  Faith 

2.  Repentance 

3.  Baptism 

4.  Obeying    the 
mandments 

5.  Living  the  Word  of  Wis- 
dom 
Tithing 

Strong  testimony,  know- 
ing that  God  lives  and  that 
my  church  is  true 
A  temple  marriage,  to  a 
man  I  love  and  respect;  to 
a  man  who  holds  the 
priesthood,  which  I  honor ; 
to  know  our  children  will 
be  ours  forever ;  to  experi- 
ence the  greatest  honor 
possible  to  earthly  parents. 

The  other  trip?  The  price  was 
too  high — I  couldn't  afford  it. 
Why  spend  yourself  to  get  no- 
where fast? 

It  is  time  to  talk  about  where 
we  are  going.    I  want  to  go  to 


the  celestial  kingdom.   I  want  to 

be  with  my  Heavenly  Father  and 

to  meet  my  earthly  family  there, 

to    live    in    joy    and    happiness 

forever.    Here  and  now,  I  have 

the    freedom    to    accept    either 

invitation — one     voice     saying, 

Hey,   baby,   be   free,   turn   on, 

tune    in."    Is    tliat    being   free? 

Yes,  in  a  way  that  wild  animals 

are  free.  But  I'm  not  an  animal. 

I'm   a   child   of   God,   and   that 

knowledge  really  makes  me  free. 

I   hear   the    other   voice,    the 

voice  of  the  Shepherd,  one  who 

loved  me  enough  to  die  for  me, 

saying,   "Follow  me;   I   am  the 

way."  I  know  this  choice  of  mnne 

will  be  dear  to  the  heart  of  the 

Shepherd,  and  it  is  dear  to  the 

heart  of  me.  O 


ome  on  .  .  .  enough  of  that  daydream- 
ing. Be  done  with  mere  hoping  your 
dreams  will  come  true.  Say  so  long 
to  wasted  moments  and  the  lazy  life. 
Get  up  and  at  it  and  start  writing! 

The  annual  Era  of  Youth  Writing  Contest  is 
underway,  and  your  entry  might  be  a  lucky 
winner.  At  best,  you  can  win  one  of  the  fabulous 
scholarships.  You  might  win  a  cash  award  or 
an  Era  subscription  or  publication  in  a  forth- 
coming issue  of  the  Era  of  Youth.  Or  .  .  .  there 
is  the  proverbial  loser's  satisfaction  in  trying: 
just  putting  your  own  creative  ideas  down  on 
paper  is  something! 

This  year  the  contest  is  slightly  different.  In 
addition  to  the  traditional  short  story  and 
poetry  categories,  we're  giving  you  a  new  divi- 
sion— feature  articles.    These  are  the  kinds  of 

interesting,  readable  items  you  see  featured  in 
magazines.  You  may  want  to  write  about  "How 
to  Flip  a  Crepe  Suzette"  or  "Ten  Reasons  Why 
It  Pays  to  Be  Honest,"  or  how  to  identify  snails, 
musical  instruments,  or  a  likely  v/onderful  wife! 
This  is  a  contest  in  which  young  writers  write 
for  young  readers.  That  is  a  winning  tip.  Study 
the  back  issues  of  the  Era  of  Youth  to  see  what 
kinds  of  features  we  publish.  That's  a  winning 
tip,  too. 

Come  on,  get  up  and  at  it!  Write!  Join  the 
throngs  from  all  over  the  world  and  enter  the 
1970  Era  of  Youth  Anniversary  Contest. 

CONTEST  RULES 

1.   Contest  is  open  to  anyone  who  is  a  senior  in 
high  school  or  under  25  years  of  age.    2.  Winner 
must  be  in  a  position  to  accept  the  college  schol- 
arship for  the  fall  of  1970.    3.  A  pen  name  must 
be  used  on    each  entry.     4.  Each  entry  must 
have    a    sealed    envelope    attached,    with    the 
author's  real  name,  pen  name,  age,  address,  a 
photograph,  and  a  statement  that  this  is  your 
own  original  work.     5.  Specify  which  college 
contest  you  want  to  compete  in.    (Continental 
U.S.  residents  are  not  eligible  for  the  Church 
College  of  Hawaii  scholarships  but  may  compete 
for  scholarships  to  either  Brigham  Young  Uni- 
versity at  Provo,  Utah,  or  Ricks  College  in  Rex- 
burg,  Idaho.)    6.  Your  entry  cannot  be  returned. 
7.  You   may  submit  as   many  entries  as  you 
ike,  but  each  must  have  its  own  envelope  of 
information  (see  rules  3  and  4).    8.  DEADLINE: 
midnight,  December  31,  1969!     9.  Entries  must 
be  mailed  to  Era  of  Youth  Writing  Contest,  79 
South  State  Street,  Salt  Lake  City,  Utah  84111. 


53 


Despite  a  bicycle  accident 
that  left  her  with  two  badly 
sprained  ankles,  Irene  Allred 
of  the  Smithfield  (Utah)  Third 
Ward  completed  all  80  Bee- 
hive honor  badges.  Not  being 
able  to  walk  without  crutches, 
Irene  had  to  finish  the  de- 
sign on  a  bedsheet  by  working 
with  it  on  the  floor! 


At  Oakmont  High  School 
in  California,  Garry  Thomas 
Eagles  played  the  saxaphone 
in  the  concert,  stage,  and 
pep  bands.  His  talent  in 
speech  earned  him  the  Lion's 
Club  speech  contest  for  two 
years,  and  his  leadership  abil- 
ity earned  him  the  American 
Legion's  leadership  award.  He 
serves  as  a  stake  missionary 
and  as  Sunday  School  secre- 
tary, and  is  looking  forward 
to  attending  Brigham  Young 
University  and  serving  on  a 
mission. 


Harold  Davis  received  a 
trophy  and  a  $3,500  scholar- 
ship from  Chevrolet  when  he 
placed  fourth  in  the  All-Amer- 
can  Soap  Box  Derby  in  Akron, 
Ohio,  Harold  created  quite  a 
sensation  with  his  "lay-down" 
car.  He  had  to  worm  into  a 
long,  very  narrow  hole  in  order 
to  get  into  it!  Twelve-year- 
old  Harold  is  a  Boy  Scout  and 
a  deacon  from  Midland,  Texas. 


54 


Serving  as  president  of  the 
Idaho  Association  of  Student 
Councils,  governor  of  Gem 
Boy's  State,  a  delegate  to 
Boy's  Nation,  a  representative 
to  the  Williamsburg  Student 
Burgess  in  Virginia,  and  as 
high  school  studentbody  presi- 
dent didn't  stop  Neil  Anderson 
of  North  Pocatelio  (Idaho) 
Seventh  Ward  from  participat- 
ing in  church  programs.  He 
also  served  as  fireside  and 
seminary  president  and  was 
active  in  church  athletics. 


Bruce  Robertson  and  Jon 
Moser  are  among  seventeen 
LDS  students  out  of  the  700 
attending  iVIoscow  High  School 
in  Idaho.  Bruce  serves  as 
studentbody  president,  is  a 
three-year  letterman  in  tennis, 
leads  his  own  band  ■  Jon  is 
senior  class  president,  lieu- 
tenant governor  of  Gem  Boys' 
State,  a  three-year  letterman 
in  basketball  and  football,  and 
seminary  president,  and  has 
received  his  Duty  to  God 
award. 


Rayola  Hammer  of  Idaho 
Falls,  Idaho,  manages  to  keep 
her  days  full  of  worthwhile 
activities.  While  attending 
Ricks  College  and  earning  her 
degree  in  domestic  science, 
Rayola  finds  time  to  be  a 
nurse's  aid  at  the  Idaho  Falls 
LDS  Hospital.  She  has  also 
earned  her  YWMIA  gold  medal- 
lion and  has  represented 
Bonneville  High  School  at 
Girls'  State. 


55 


The  Presiding  Bishop 
Talks  to  Youth  About: 


fc^\ 


By  Bishop  John  H.  Vandenberg 


•  In  the  animal  world  there  is  no 
such  thing  as  lasting  family  life. 
The  young  are  cared  for,  very 
often,  by  the  mother  alone.  And 
in  the  animal  kingdom  the  young 
are  usually  with  their  mother  or 
parents  for  only  a  brief  period — 
just  enough  time  to  learn  a 
method  of  survival. 

For  the  human  being,  however, 
there  is  lasting  family  life.  And 
even  though  a  child  is  more  intelli- 
gent than  an  animal  from  the  very 
beginning,  the  period  of  parental 
tutelage  extends  many  years.  The 
reasons  for  this  extended  period 
of  learning  are  obvious:  a  child 
must  learn  much  more  than  just 
the  basics  of  survival. 

A  young  man's  family  can  be 
the  greatest  "university" — even 
in  an  eternal  sense — that  he  could 
ever  attend.  Yet,  there  are  many 


youths  in  the  world  today  who  are 
not  taking  advantage  of  the  train- 
ing that  a  home  offers.  The  pri- 
mary reason  for  this  is  that  some 
young  people  are  failing  to  obey 
the  parents  to  whom  the  Lord  has 
entrusted  them.  The  apostle  Paul, 
in  speaking  of  the  last  days, 
pointed  to  this  problem.  He  wrote: 

"For  men  shall  be  lovers  of  their 
own  selves,  covetous,  boasters, 
proud,  blasphemers,  disobedient 
to  parents,  unthankful,  unholy." 
(2  Tim.  3:2.) 

There  are  many  important  les- 
sons of  life  that  young  men  and 
women  learn  most  effectively  in 
the  home.  One  such  lesson  is  obe- 
dience— obedience  to  righteous 
principles. 

A  colt  may  be  the  very  picture 
of  beauty  and  youthful  exuber- 
ance; yet,  for  all  its  fun  and  frolic, 


it  will  not  have  any  useful  purpose 
until  it  learns  to  obey.  So  it  is  with 
youth — until  they  learn  to  obey, 
they  will  find  frustration  and  hope- 
lessness at  every  turn. 

Paul  said  that  the  Savior,  too, 
learned  obedience.  Paul  wrote: 

"Though  he  were  a  Son,  yet 
learned  he  obedience  by  the 
things  which  he  suffered; 

"And  being  made  perfect,  he 
became  the  author  of  eternal  sal- 
vation unto  -all  them  that  obey 
him."  (Heb.  5:8-9.) 

A  young  man  who  disregards 
the  requests  and  counsel  of  his 
parents  is  cheating  himself  of  a 
great  opportunity  to  learn  how  to 
obey.  The  blessings  that  come 
with  obedience  to  parents  are  not 
new;  they  are  eternal.  One  reason 
why  Nephi,  the  prophet  of  ancient 
America,    became    such    a    great 


56 


Improvement  Era 


leader  and  such  a  powerful  servant 
of  God  was  because  he  learned  to 
willingly  obey  his  father.  This  is 
illustrated  beautifully  in  these 
words  of  Nephi's  father,  Lehi: 

"Wherefore,  the  Lord  hath  com- 
manded me  that  thou  and  thy 
brothers  should  go  unto  the  house 
of  Laban,  and  seek  the  records, 
and  bring  them  down  hither  into 
the  wilderness. 

"And  now,  behold  thy  brothers 
murmur,  saying  it  is  a  hard  thing 
which  I  have  required  of  them;  but 
behold  I  have  not  required  it  of 
them,  but  it  is  a  commandment  of 
the  Lord. 

"Therefore  go,  my  son,  and 
thou  shall  be  favored  of  the  Lord, 
because  thou  hast  not  murmured. 

"And  it  came  to  pass  that  I, 
Nephi,  said  unto  my  father:  I  will 
go  and  do  the  things  which  the 
Lord  hath  commanded,  for  I  know 
that  the  Lord  giveth  no  command- 
ments unto  the  children  of  men, 
save  he  shall  prepare  a  way  for 
them  that  they  may  accomplish 
the  thing  which  he  commandeth 
them."  (1  Ne.  3:4-7.) 

Another  lesson  of  life  that 
youth  can  learn  in  the  home  is  the 
lesson  of  gratitude.  Our  present 
society  is  one  that  caters  to,  and 
in  some  cases  venerates,  youth. 
Yet,  the  responsibility  of  youth  to 
their  parents  is  the  same  as  it  was 
anciently.  The  Lord  has  said; 
"Honour  thy  father  and  thy 
mother.  .  .  ."  (Exod.  20:12.) 

Nothing  injures  the  heart  of  a 
parent  more  than  an  ungrateful 
child.  When  unthankfulness  shows 
itself  in  the  thoughts  or  actions  of 
a  young  man  or  young  woman,  it 
indicates  that  maturity  is  still  in 
the  distant  future.  Gratitude  is  a 
mark  of  a  real  gentleman  or  lady. 

Benjamin  Franklin  expressed 
his  thoughts  on  gratitude  in  the 
following  words: 

"For  my  own  part,  when  I  am 
employed  in  serving  others,  I  do 
not  look  upon  myself  as  conferring 


September  1969 


favors  but  as  paying  debts.  In  my 
travels  and  since  my  settlement  I 
have  received  much  kindness  from 
men  and  numberless  mercies  from 
God.  Those  kindnesses  from  men 
I  can  therefore  only  return  to  their 
fellow  men;  and  I  can  only  show 
my  gratitude  for  these  mercies 
from  God  by  my  readiness  to  help 
my  brethren.  For  I  do  not  think 
that  thanks  and  compliments, 
though  repeated  weekly,  can  dis- 
charge our  real  obligations  to  each 
other,  and  much  less  those  to  our 
Creator."  ("Franklin's Testimony," 
The  Tj^easury  of  the  Christian 
Faith,  p.  292.) 

Another  of  the  many  lessons 
that  a  home  offers  is  the  oppor- 
tunity to  learn  the  value  of  true 
labor  and  assuming  responsibility. 
Christ  labored  in  Joseph's  carpen- 
try shop;  David  herded  and  cared 
for  his  father's  sheep;  Abraham 
Lincoln  split  rails;  and  Joseph 
Smith  worked  on  his  father's  farm. 

The  opportunities  to  assume 
responsibilities  in  the  home  are 
not  as  obvious  as  they  once  were, 
but  there  are  still  lawns  to  mow, 
yards  to  care  for,  beds  to  make, 
dishes  to  wash,  and  floors  to 
sweep.  The  mature  young  person 
will  realize  that  these  tasks  are  op- 
portunities to  learn  valuable  les- 
sons and  are  not  just  menial  jobs. 

The  home  presents  many  oppor- 
tunities for  youth  to  learn  lessons 
they  need  to  learn  in  order  to 
equip  themselves  for  the  chal- 
lenges of  life.  In  most  cases  there 
is  a  direct  relationship  between 
how  well  these  lessons  are  learned 
and  how  successful  one's  future 
will  be. 

Unlike  the  animal  world,  the 
youth  of  today  have  parents  who 
can  teach  them  more  than  survival 
and  who  can  provide  them  with 
some  of  the  greatest  lessons  of 
life.  But  the  responsibility  to  learn 
these  lessons  rests  heavily  with 
each  young  man  and  young 
woman.  o 


^  Good  Housekeeping- 

?^  GUA«»NIE!S  ^jjf- 

*'*rtr  08  REFUND  10';''*'^ 


It's  yours,  when  your  group  raises 
funds  with  the  best  seller  —  Benson's 
Sliced  Old  Home  Fruit  Cake.  There 
are  three  main  ingredients.  Quality,  a 
cake  so  good  it  sells  itself.  Easy  sell- 
ing, Benson's  exclusive  free  sample 
slices,  which  give  your  customers  that 
irresistible  taste.  High  profit,  as  much 
as  $1.10  per  sale  (3-pound  cake). 
Bonus  plan,  too!  Try  the  delicious 
taste  of  success  yourself.  Return  the 
coupon  today  for  a  program  brochure 
and  a  generous  sample  fruit  cake. 

4  OUT  OF  5  FAMILIES  WILL  SERVE  FRUIT 
CAKE  THIS  FALL.  MAKE  IT  BENSON'S  AND 
BENEFIT  YOUR  GROUP'S  GOOD  CAUSE. 


Benson's  sw 

oiii  iiomc' Jruit  Cakf 


Benson's  Old   Home   Fruit  Cake 

245  N.  Thomas  Street 

P.   0.   Box  1432       P3 

Athens,  Georgia  30601 

Please    rush    program    brochure    and    generous 

sample   fruit  cake.    Free!    No   obligation. 

NAME. 

ADDRESS — 

CITY 

ZIP  CODE 


_STATE_ 

_PHONE_ 


ORGANIZATION. 


_N0.  MEMBERS^ 


POSITION  IN  ORGANIZATION . 

(We  can  honor  only  U.S.  inquiries  that  list 
organization  names,  since  we  sell  only  through 
civic,   church,   community  and  school   groups.) 


57 


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If  you  say,  "No  thank  you!"  to  alcoholic 
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THE  EXTRA  INCOME  PLAN  PAYS 

YOU  THESE  "NO  AGE  LIMIT" 

TAX-FREE  CASH  BENEFITS 

PAYS  in  addition  to  aU  other  coverage  you 
have,  including  Medicare. 


PAYS  all  cash  direct  to  you. 
doctor  or  hospital. 


.not  to  the 


PAYS  and  pays  and  pays!  There  is  no  Umit 
to  the  number  of  times  you  may  use  your 
plan. 

REMEMBER....NO  age  limit....NO  medical 
examination  required. ...NO  salesman  wiU 
call.. ..NO  "investigations." 


MONTHLY  PREMIUMS  AFTER 
FIRST  MONTH'S  PREMIUM 

A.  UNDER  AGE  65 

FULL  FAMILY  PLAN 

(Husband,  Wife  &  Child  or  Children) 


ONE  PARENT  PLAN 

(One  Parent  and  Child  or  Children 

HUSBAND-WIFE  PLAN 

INDIVIDUAL  PLAN 

B.  AGE  65  or  OVER 


8.95 

7.15 
7.15 
4.05 


If  Principal  Insured  is  65  or  over  on 
effective  date,  add  $2.70  to  above 
applicable  premium.  If  both  husband  and 
wife  are  65  or  over,  add  $4.90  to  above 
applicable  rate. 


NOTE:  The  regular  Monthly  Premium 
shown  here  (for  your  age  at  time  of 
enrollment)  is  the  same  low  premium  you 
will  continue  to  pay.  It  will  not 
automatically  increase  when  you  or  your 
spouse  reach  65. 


YOUR  QUESTIONS  ANSWERED 

Q.  What  do  I  need  to  do  to  qualify? 

A.  Just  complete  and  mail  your  Enrollment 

Form  before  the  DeadUne  Date.  It's  that 

easy! 

Q.  What  is  the  Extra  Income  Health  & 
Accident  Plan? 

A.  It's  a  low  cost  hospital  income  plan. 

Q.  What  is  my  discount? 

A.  Your  discount  is  ten  per-cent  (10%). 

Q.  What  must  I  do  to  get  my  discount? 
A.  You    must    be    a  total  abstainer  from 
alcoholic  beverages,   and  you  must  enroll 
during  the  non-group  emoUment  period. 

Q.  WTiy  do  I  need  this  extra  protection  if  I 
already  have  insurance? 

A.  In  the  face  of  soaring  hospital  costs, 
your  present  insurance  is  probably 
inadquate.  In  addition  you  will  still  need 
cash  at  your  fingertips  for  those  hidden 
"extras"  that  always  appear  when  injury  or 
sickness  strikes. 

Q.  When  do  my  hospital  benefits  begin? 
A.  On   the  very   first  day  you  go  to  the 
hospital. 

Q.  How  much  will  it  pay  me  when  I  am 
hospitalized? 

A.  $100.00  a  week  up  to  as  many  as  100 
weeks  for  any  one  injury  or  sickness.  Plus, 
for  your  spouse,  $75.00  weekly  up  to  as 
many  as  100  weeks  for  any  one  injury  or 
sickness. 

Q.  Will  this  Plan  pay  in  addition  to  my 
other  insurance? 

A.  Absolutely!  We  pay-in  TAX-FREE 
CASH-whether  you  are  insured  in  a  group, 
individually,  or  even  under  Medicare, 
Actually,  our  Plan  goes  hand-in-hand  vwth 
Medicare.  We'll  pay  even  if  you  are  covered 
by  Workmen's  Compensation! 


58 


Improvement  Era 


Now. . .  for  people  of  all  ages  and  families  of  all  sizes 


$100.00-A-Week  when  you  are  hospitalized 

$  75.00-A-Week  when  your  spouse  is  hospitahzed 

$  50.00-A-Week  when  your  children  are  hospitalized 


choose  the 

plan  below  that 

suits  you  best 


Only  $1  enrolls  your  entire  family  for  the  first  month 


Q.  Can  I  enroll  even  if  I  am  65  or  over? 

A.  Certainly.  Everyone  is  welcome-at  any 
age,  providing  you  have  not  been  refused 
any  hospital,  health  or  life  insurance. 

Q.  What  benefits  do  my  eligible,  dependent 
children  get? 

A.  If  you  choose  a  Family  Plan,  your 
dependent,  eligible  children,  ages  3  months 
to  19  years,  would  receive  50%  of  all  the  cash 
benefits  of  the  basic  Plan  and  100%  of  all  its 
other  benefits  and  features. 


Q,  May  I  add  future  dependent  children  to 
my  policy  after  it  is  in  force? 

A.  Yes,  indeed,  if  you  have  the  Family 
Plan.  Just  notify  us  and  they  wUl  be  added 
without  evidence  of  insurability  and 
without  any  additional  charge. 

Q.  How  can  you  offer  so  many  benefits  for 
so  little  premium? 

A.  When  we  enroll  a  large  number  of  people 
at  the  same  time,  our  processing  and 
administrative  costs  are  much  less.  We  deal 
directly  with  you.  We  don't  pay  salesmen's 


commissions  or  charge  special  membership 
fees.  All  these  savings  come  back  to  you  in 
the  form  of  low,  low  rates! 

Q.  Can  I  cancel  my  policy? 
A.  Of  course  you  can! 

Q.  Will  you  cancel  my  policy  if  I  have  too 
many  claims? 

A.  No.  We  guarantee  never  to  cancel  your 
policy  because  of  too  many  claims,  or 
iDecause  of  advanced  age.  We  also  guarantee 
that  we  will  never  refuse  to  renew  your 
policy  unless  the  premium  has  not  been  paid 
before  the  end  of  the  grace  period  or  unless 
renewal  has  been  declined  on  all  poUcies  of 
this  type  in  your  entire  state. 

Q.  Will  my  rates  be  raised  because  1  grow 
older? 

A,  Never.  Regardless  of  how  long  you  keep 
your  poUcy  or  how  -old  you  grow,  your  rate 
wiU  still  be  based  on  your  age  when  you 
were  first  issued  your  policy.  We  guarantee 
never  to  adjust  this  rate  unless  we  adjust 
rates  on  all  policies  of  this  type  in  your 
entire  state. 


Q.  Is  anything  excluded  from  coverage? 

A.  Just   these   few  reasonable   exceptions: 
War,  mental  disorders,  pregnancy. 

Q.  What  about  an  illness  1  may  have  had 

before  my  emollment  and  which  may  come 

back? 

A.  After  your  policy  has  been  in  force  for 

just  24  months  you  will  be  fully  covered  for 

such  illness.  This  is  another  quality  feature 

of  this  unique  Plan. 

Q.  Who's    covered    by    this    special    $1.00 
rate? 

A.  You  and  all  eligible  family  members. 

Q.  Is  it  really  important  that  I  join  now? 
A.  Yes,  it's  very  important  because  accident 
or  sickness  strikes  without  warning-and  you 
will  not  be  covered  until  your  Policy  is  in 
force.  Remember,  you  absolutely  must 
enroll  by  the  deadline  date-but  it's  better  to 
enroll  right  away,  for  the  sooner  you  apply 
the  sooner  we  will  cover  you.  You  have 
nothing  to  lose  if  you  change  your  mind. 
Return  your  poUcy  within  15  days  for  a 
prompt  refund  of  your  money. 


TO  QUALIFY  DURING  THIS  NON-GROUP  ENROLLMENT  PERIOD, 
YOU  MUST  MAIL  YOUR  COMPLETED  APPLICATION  BEFORE  MIDNIGHT  SATURDAY,  OCT.  25,  1969 
SEND  IT  TO:  PROTECTrON  PLUS  AGENCY,  150  East  Seventh  South  Street,  Salt  Lake  City,  Utah  84111 
BE  SURE  TO  ENCLOSE  $1  WITH  YOUR  ENROLLMENT  FORM 


APPLICATION  TO  COMMUNITY  LIFE  INSURANCE  COMPANY,  PORTLAND,  ME. 
For  The  Extra  Income  Health  &  Accident  Plan-CH  36 -A 


NAME  (Please  Print) 


ADDRESS. 
CITY 


STATE 


ZIP 


OCCUPATION. 


.DATE  OF  BIRTH 


AGE. 


1  also  hereby  apply  for  coverage  for  the  members  of  my  family  listed  below(DO  NOT  INCLUDE  NAME  THAT  APPEARS  ABOVE) 


NAME  (Please  Print) 


RELATIONSHIP    SEX    DATE  OF  BIRTH       AGE 


Neither  I  nor  any  person  listed  above  uses  alcoholic  beverages;  nor  has  been  refused  any  health,  hospital,  or  life  insurance.  I  hereby  apply 
for  the  Extra  Income  Health  &  Accident  Plan.  I  understand  that  I,  and  any  person  listed  above,  will  be  covered  under  this  Policy  for  any 
injury  or  sickness  I  (we)  had  before  the  Effective  Date  of  the  Policy  after  it  has  been  if  force  f-or  a  continuous  period  of  2  years,  but  not 
before;  and  that  this  Policy  shall  not  be  in  force  until  the  Effective  Date  shown  in  the  Policy  Schedule.  I  am  enclosing  $1.00  for  the  first 
month's  coverage.  If,  for  any  reason,  I  am  not  completely  satisfied  with  this  new  protection--l  may  return  my  Policy  within  fifteen  (15) 
days  for  cancelling  and  my  payment  will  be  promptly  refunded. 


DATE 


X. 


SIGNATURE 


Be  sure  to  Enclose  $1  with  your  Enrollment  Form 


September  1969 


59 


i  r       t         ■«      V    .  > 


Today's  Family 


By  Mabel  Jones  Gabbott 

Editorial  Associate 


What  Should  Schools  Teach  Our 


•  "Reading  and  writing  and 
'rithmetic, 

Taught  to  the  tune  of  a  hickory 
stick.  .  .  ." 

The  words  of  this  old  song  seem 
to  sum  up  education  in  the  schools 
a  generation  ago.  Was  it  enough 
for  that  generation?  Would  it  be 
enough  for  today's  child?  How  far 
would  the  three  "r's"  take  A  child 
into  tomorrow?  What  do  parents 
want  the  schools  to  teach  their 
children? 

We  posed  this  last  question  to 
seven  mothers: 


Mary  L.  Bradford,  of  Arlington, 
Virginia,   is   the   mother   of   three, 


Mary  L.  Bankhead  is  mother  of  I       Gracia    S.    Cook,    of    Bountiful,  I 
seven   children   and   wife  of  Reid  ]  Utah,     teaches    kindergarten     and 
Bankhead,  recently  released  presi-   '  first  grade;  she  has  been  involved 
dent   of   the   Cumorah   Mission    at   |  in  the  Head  Start  program  in  edu- 
Rochester,  New  York.  I  cation     and     has     specialized     in 

I  remedial  reading.  She  is  the  mother 


I  of  five  children. 


I 


-I 


Juanita  Morrell,  of  Mt,  Vernon,  I       Blanche    P.    Wilson,    of    Ogden, 

Washington,  mother  of  four  young  I  Utah,  the  mother  of  six  children, 
has  conducted  a  BYU  Leadership  ]  children,  has  taught  school  in  teaches  at  the  Utah  School  for  the 
Week  workshop  in  children's  litera-   |  Germany  and  in  New  York  City.      Blind  in   Ogden.     She   is  a   gifted 

ture  and  the  creative  process,  and   I  Her  husband  teaches  social  science  ,  artist  and  musician, 

works  as  a  teaching  consultant  to   '  in  their  community  college.  i 

the   U.S.    Government  Accounting  ,  i 

I  Office  in  Washington,  D.C.  I  ' 


60 


Improvement  Era 


Children? 


voice  their 


system 


I  Emelyn  R.  Castleton,  of  Los  i 
Angeles,  California,  is  the  mother  ' 
of  four  children;  her  husband  is  a  i 
hospital  administrator.  ' 


h 


1 


Elaine  J.  Castleton,  of  Malad 
City,  Idaho,  has  five  children  and 
is  the  clerk  of  the  Malad  school 
board  and  a  member  of  the  Oneida 
County  Hospital  Board.  Her  hus- 
band heads  the  Malad  High  School 
music  department. 


We  share  with  yoxi  their  con- 
cerned thinking. 

"Much  of  the  educational  philos- 
ophy in  our  school  system  is 
responsible  for  the  precarious 
situation  our  children  find  them- 
selves confronted  with,"  notes  Mary 
Bankhead.  Herein  lies  the  chal- 
lenge: arc  we  willing  as  parents 
and  students  to  reexamine  the  basic 
principles  that  underlie  what  is 
being  taught  to  our  children?" 

"Reexamining"  their  expecta- 
tions from  the  schools,  most  of  the 
mothers  agreed  that  they  do  "reach 
every  area  of  the  child's  life."  As 
Juanita  Morrell  says,  the  school 
should  "teach  the  whole  child,  con- 
cern itself  with  the  child's  person- 
ality and  character  development, 
and  provide  opportunities  for  the 
child  to  learn  good  leadership  and 
followership." 

One  of  the  school's  roles,  says 
Emelyn  R.  Castleton,  is  "the  moti- 
vation and  inspiration  of  a  youth  so 
he  may  develop  self-confidence 
and  a  self-image  that  will  enable 
him  to  have  positive  social  inter- 
actions." 

Gracia  Cook  believes  these 
values  can  be  incorporated  into  the 
thinking  and  living  of  young  chil- 
dren from  the  first  grade.  Chil- 
dren who  are  taught  to  be  kind, 
brave,  and  honest  learn  to  obey 
school  rules,  to  tell  the  truth,  to 
finish  an  assigned  task,  to  help 
without  being  asked  first,  to  play 
fairly. 

Elaine  Castleton  writes  that  the 
school  should  reinforce  the  disci- 
pline that  begins  at  home:  "I 
appreciate  teachers  and  adminis- 
trators who  help  my  children 
understand  that  there  are  certain 
rules  and  laws  that  must  be 
obeyed,  that  there  are  people  who 
have  the  right  to  tell  them  what 
they  can  do,  and  that  the  student 
has  an  obligation  to  preserve  the 
properties  and  rights  of  others." 

One  major  concern  expressed  by 
the   mothers    was    in   the   training 


September  1969 


NEW  PLEATED 
YOKE  SHEATH 

$20.00 


Our  exclusive,  elegant,  matte-finish 
tricot  design  —  accented  with  sheer, 
permanent  pleats  at  yoke  and  sleeves. 
Exquisite  with  pleated  accessories. 
White,  100%  Nylon  Tricot.  Drip-dry. 
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Matching  Slip.   30  to  38.    #6245.    $10.00 


Mail  Check  or  M.O. 
Postpaid  in  U.S.A. 
Phone:  487-3621 


|.H 


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2511  S.W.  Temple  •  Salt  Lake  City,  Utah  84115 


61 


VISITING 
SALT  LAKE? 

STAY  AT 

REDECORATED 

AIR  CONDITIONED 

NEWHOUSE 

•  Center  of  City 

•  Overnight    and    Residential 

•  Free    Parking 

•  Family    Rooms 

•  Daily  from  $8.00 

•  RESIDENTIAL  PLAN* 

$190.    —    Private    Room, 

Both  and  ALL  Meals 

and  Service 

•  Mail    for    Details!  • 


NEWHOUSE 

4th  South  and  Main 

Salt  Lake  City,   Utah  84101 

Name    


Address 


Print   Name  and   Address 


COMFORTERS   RE-BUILT 

Down,  wool  or 
Feather  mattress. 
Beautif  u  I  Satins 
and  non-slip  fab- 
rics. Imported  tick- 
ing. Also,  we  do 
pillows  and  feather 
bed  pads. 

Send  Coupon   for 
Information. 

r 

I    Russell  Quill  &  Pillow  Co. 
I    4032  Tweedy  Blvd.,  South  Gate,  Cal.  90280 
Check  box  for  furfher  information: 

Down  or  Wool   comforters  recovered □ 

Old   Fashioned   Patch  quilts — tops 

quilted  and  bound r] 

Please  enclose  name,  address  and  zip 


62 


of  the  child  for  his  responsibilities 
in  the  world.  Mrs.  Morrell  says, 
"Not  the  least  of  the  school's 
responsibilities  is  to  teach  a  skill  or 
profession  by  which  the  individual 
can  make  a  substantial  living  and 
with  which  he  can  make  a  worth- 
while contribution  to  society."  This 
"specialized  instruction,"  adds 
Emelyn  Castleton,  should  have 
"enough  adaptabiHty  to  keep  ahead 
of  the  changes  in  society  and 
technology." 

Blanche  Wilson  believes  that 
one  of  the  school's  responsibilities 
is  "to  make  a  good  citizen  out  of 
my  child.  A  child  cannot  be  a  good 
citizen  if  he  does  not  know  how 
to  read  and  write  or  to  'figure.' 
Nor  is  he  a  good  citizen  if  he  does 
not  understtind  about  people  out- 
side his  own  home.  Even  a  handi- 
capped student  should  not  be 
excused  from  the  responsibility  to 
learn  these  things." 

Elaine  Castleton  points  out  the 
emphasis  the  schools  have  placed 
in  recent  years  on  the  education  of 
the  more  intellectual  student,  and 
the  increase  in  scholarships  avail- 
able for  the  student  with  a  high 
grade-point  average.  She  says: 
"Many  students  who  would  do 
very  well  in  schools  under  ordinary 
learning  situations  become  frus- 
trated and  do  poorly  in  the  face  of 
such  pressure  and  competition. 
There  is  a  need  for  a  variety  of 
skills  and  for  various  types  of 
knowledge  in  our  society.  I  would 
hope  that  the  schools  could  help 
each  student  fulfill  his  own  poten- 
tial, with  the  personal  assurance  to 
the  student  that  this  was  a  mean- 
ingfvil  accomplishment,  that  society 
did  need  him  and  appreciated  what 
he  could  do,  and  that  his  services 
were  valuable  a"d  necessary." 

These  mothers  were  also  con- 
cerned with  developing  the  creative 
energy  of  the  child. 

Mary  Bradford  observes:  "One 
day,  as  I  entered  our  elementary 
school,  I  stopped  to  admire  a  dis- 


play of  tapestries  prepared  by  the 
fourth  grade.  A  member  of  the 
class  approached.  'Very  good  art 
work,'  I  said.  'Yes,'  she  answered, 
'and  the  teacher  did  three-fourths 
of  it.' 

"Much  of  the  so-called  creative 
work  done  in  the  schools,"  con- 
tinues Mary,  "is  not  the  work  of  the 
children  themselves.  Not  only  that, 
but  it  is  often  used  only  as  a  reward 
for  academic  success.  Although  I 
applaud  academic  requirements,  I 
think  the  schools  could  achieve 
a  better  balance  by  realizing  that 
academics  represent  only  one  kind 
of  ability. 

"Art,  music,  literature,  and  other 
forms  not  only  develop  other  abili- 
ties, but  also  provide  an  index  to 
the  state  of  the  child's  mind.  It 
is  now  known  that  the  once- 
celebrated  IQ  tests  leave  at  least 
70  aspects  of  that  mind  completely 
untouched.  Teachers  trained  in  the 
best  use  of  the  arts  can  teach  their 
students  and  reach  them  too.  And 
if  these  students  are  allowed  free 
expression  through  various  media, 
they  may  one  day  contribute  some 
of  the  creative  energies  so  badly 
needed  in  this  world,  so  badly 
needed  in  worlds  to  come." 

Emelyn  Castleton  comments: 
"We  have  been  fortunate  in  our 
locality  to  have  some  of  the  latest 
educational  concepts  and  audio- 
visual aids  used  in  our  schools.  My 
children  have  been  exposed  to 
various  types  of  cultures  that  have 
broadened  their  views  and  taught 
them  to  be  more  understanding 
and  tolerant." 

Reinforcing  moral  values,  learn- 
ing skills,  and  developing  creative 
energies  are  programs  and  patterns 
these  mothers  will  expect  from  our 
schools.    Is  there  more? 

One  of  our  Church  leaders  tells 
the  story  of  an  employer  in  a 
southern  town  who  hired  or  re- 
jected applicants  for  a  job  on  the 
basis  of  their  answers  to  one  ques- 
tion: "Do  you  think?" 


Improvement  Era 


The  child  leaves  the  home  en- 
vironment and  goes  to  the  school 
to  be  educated.  To  be  educated  is 
to  think,  to  reason,  to  evaluate 
knowledge  accumulated,  to  learn 
to  make  decisions,  and  to  act. 

Mrs.  Morrell  says  the  school 
should  teach  the  child  "to  analyze 
problems  and  solve  them  and  to 
listen  to  opinions,  get  all  the  facts, 
and  form  his  own  opinion." 

Mrs.  Wilson  states;  "I  have  en- 
countered children  and  young 
adults  who  can  do  their  lessons 
each  day  and  recite  what  the 
teacher  wants  to  hear,  but  who  are 
unable  to  carry  on  a  conversation 
with  either  a  friend  or  a  teacher 
about  some  subject  outside  of 
records  or  TV."  The  school  has -a 
responsibility,  she  feels,  to  help  the 
child  have  "the  desire  to  learn  more 
and  more,  to  explore  many  areas, 
to  study,  to  speak  his  thoughts 
clearly,  to  recognize  that  his  prob- 
lems are  similar  to  other  people's 
problems,  and  that  he  is  not  alone 
in  his  search  for  answers."  She  adds 
that  it  is  fortunate  that  there  are 
teachers  who  are  able  to  help 
young  people  to  think  and  con- 
sider, and  "to  follow  a  rewarding 
path  of  life,  and  occasionally  to 
rescue  one  who  has  no  path  at  all." 

Mrs.  Morrell  also  points  out  that 
the  school  should  be  concerned 
about  social  problems  affecting 
students.  Many  schools,  she  says, 
are  teaching  about  the  use  of 
tobacco,  alcohol,  and  drugs.  She 
feels  that  "an  understanding  of 
these  problems  has  helped  many 
young  people  see  the  end  from  the 
beginning  and  avoid  disaster." 

However,  it  is  not  enough,  warns 
Mary  Bankhead,  to  "leave  our  chil- 
dren with  the  understanding  that 
reason  is  the  only  criterion  of  truth. 
As  parents  and  teachers  of  youth, 
we  must  search  again  the  message 
of  our  Savior,  Jesus  Christ,  and  heed 
the  words  of  the  prophets.  This 
study  will  give  us  the  way  of  life 
to  make  our  children  the  kind  of 


men  and  women  who  will  create 
and  make  of  their  environment 
what  it  should  be." 

As  we  can  expect  moral  disci- 
pline, creative  encouragement,  skill 
training,  and  reasoning  power  from 
the   teachers   in   our   schools,   it  is 


hoped  that  we  can  also  expect 
compassion  for  the  student,  interest 
in  his  particular  capabilities,  en- 
couragement for  his  conceptual 
reasoning— that  the  teachers  be  in 
fact  not  only  teachers  of  informa- 
tion, but  also  teachers  of  people.  O 


•3f 

Richard  L.  Evans 

The  Spoken  Word 


you  .  .  .  grown  older 


There  is  this  observation  from  an  unnamed  source:  'There  is  an 
old  man  up  there  ahead  of  you  that  you  ought  to  know.  He 
looks  somewhat  like  you,  talks  like  you,  walks  like  you.  He  has 
your  nose,  your  eyes,  your  chin:  and  whether  he  loves  you  or  hates 
you,  respects  you  or  despises  you,  whether  he  is  angry  or  comfortable, 
whether  he  is  miserable  or  happy,  depends  on  you.  For  you  made  him. 
He  is  you,  grown  older."^  This  has  both  caution  and  promise,  depend- 
ing upon  which  direction  we  choose  to  take.  "We  live  forward,  we 
understand  backwards,"  said  William  James. ^  And  yet  we  are  not 
altogether  at  a  loss  to  know,  along  broad  lines,  where  any  road  will 
lead.  There  are  many  who  have  traveled  almost  every  road  that  we 
might  choose  to  take;  there  are  many  who  have  done  most  things 
that  we  might  choose  to  do,  and  we  can  look  to  the  principles  that 
have  been  proved  and  the  results  that  have  been  realized  in  the  lives 
that  others  have  lived.  Every  young  person,  for  example,  can  know 
that  patience,  preparation,  learning,  working  are  essential  for  a  fullness 
of  life.  Any  observer,  of  the  present  or  the  past,  may  know  that  clean- 
liness of  body,  of  mind  and  morals  is  kindly  and  peacefully  comforta- 
ble; that  uncleanness  is  coarsening  and  corrosive;  that  standards  are 
essential;  that  personal  responsibility  is  real;  that  law  sustains  life; 
that  there  are  consequences  for  every  act;  that  "wickedness  never  was 
happiness";^  that  the  commandments  are  founded  on  eternal  facts. 
If  we  live  one  way,  we  get  one  result— if  we  live  another  way,  we  get 
another  result.  We  ought  to  be  smart  enough,  realistic  enough,  ob- 
servant and  alert  enough  to  know  this,  forward  as  well  as  backward. 
"There  is  an  old  man  up  there  ahead  of  you  that  you  ought  to  know 
....  whether  he  is  miserable  or  happy,  depends  on  you.  For  you 
made  him.  He  is  you,  grown  older." 


iRotary  Club  Bulletin  of  Graham,  Texas;  author  unknown. 
^Hlbbert  Lectures  at  Oxford. 
3AI  ma  41:10. 

♦"The  Spoken  Word"  from  Temple  Square, 
presented  over  KSL  and  the  Columbia  Broadcasting  System  June  29,  1969.  Copyright  1969. 


September  1969 


63 


"AND  SHOULD 
WE  DIE" 

Story  of  the  persecutions  of 
the  Americans  in  Mexico  by 
Pancho  Villa. 

Because  of  the  great  faith 
of  the  church  members  in  obe- 
dience to  the  principles  of 
fasting  and  prayer,  lives  are 
spared.  A  very  powerful  and 
dramatic  film. 


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64 


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The  Lure  of 
Home-Baked  Cookies 

•  To  return  home  from  any  school 
— whether  in  California,  Oregon, 
Idaho,  Utah,  or  New  York — to  the 
smell  of  freshly  baked  cookies 
makes  school  a  better  memory 
and  home  a  best-beloved  place. 
Our  mothers  share  the  following 
cookie  recipes  with  you: 

Peanut  Butter  Crispies 

1  cup  light  corn  syrup 
1  cup  sugar 
1   cup  peanut  butter 
6  cups  crisp  rice  cereal 
1  6-ounce   package  semi-sw/eet  choco- 
late chips 

Bring  corn  syrup  and  sugar  to  boil. 
Fold  in  peanut  butter  and  rice  cereal. 
Pour  into  9xl3-inch  pan.  Sprinkle  the 
package  of  chocolate  chips  on  top.  Put 
in  250°  F.  oven  only  until  chocolate 
chips  have  melted;  spread  over  the  top. 
Cut  in  squares  when  the  chocolate  is 
set. 

Macaroons 


1 
1 
1 
1 
1 

3/4 
2 

V2 

V2 

V2 

1 


cup  shortening 
cup  brown  sugar 
cup  white  sugar 
egg,  beaten  well 
teaspoon  vanilla 
cup  coconut 

cups  quick-cooking  oatmeal 
cups  flour 

teaspoon   baking  soda 
teaspoon  baking  powder 
teaspoon  salt 

6-ounce  package  semi-sweet  choc- 
olate chips 


Cream  shortening;  add  brown  and  white 
sugars,  egg,  vanilla,  and  oatmeal.  Sift 
flour,  soda,  baking  powder,  and  salt, 
and  add  to  other  ingredients.  Add 
chocolate  chips.  Form  into  balls  a  little 
larger  than  a  walnut;  place  on  cookie 
sheet  and  press  down  with  a  fork.  Bake 
8  to  10  minutes  in  a  375°   F.  oven. 

Hello,  Dolly!  Cookies 

V4  pound  butter 

1  cup  finely  rolled  graham  crackers 

1  cup  chocolate  chips 

1  cup  soft  coconut 

1  cup  nuts 

1  cup  sweetened  condensed  milk 

Melt  butter  in  a  9xl3-inch  pan.  Sprinkle 
graham  crackers  over  the  butter.  Mash 
down  with  spoon.  Sprinkle  over  this  the 
chocolate  chips,  coconut,  and  nuts, 
and  pour  the  milk  evenly  over  the  top. 
Bake  at  350-375°  F.  for  30  minutes. 
Makes  about  30  cookies. 


Improvement  Era 


Butterscotch  Bars 

y^  cup  butter 

2  cups  brown  sugar 

2  eggs 

1  teaspoon  vanilla 

2  cups  sifted  flour 

2  teaspoons  baking  powder 

l^  teaspoon  salt 

1  cup  shredded  coconut 

1  cup  chopped  walnuts 

In  saucepan  combine  butter  and  brown 
sugar;  cook  over  low  heat  until  bubbly, 
stirring  constantly.  Cool.  Add  eggs  to 
cooled  mixture,  one  at  a  time,  beating 
well  after  each  addition.  Add  vanilla. 
Sift  together  dry  ingredients;  add  with 
coconut  and  nuts.  Spread  in  greased 
pan.  Bake  at  350°  F.  about  25  minutes. 
Cut  in  bars  while  warm,  and  remove 
from  pan  when  almost  cool.  Makes  3 
dozen. 


Fork  Cookies 

11/2 
1 

cups  sugar 
cup  butter 

2 
2 

4 

eggs 

tablespoons  milk 

cups  flour 

teaspoons  cream  of  tartar 

teaspoons  vanilla 

cup  raisins  (ground) 

Cream  sugar,  butter,  and  eggs.  Add 
milk,  flour,  cream  of  tartar,  and  vanilla. 
Mix  together.  Add  raisins.  Form  into 
balls  and  pat  with  a  fork.  Bake  at  375° 
F.  for  10  or  12  minutes.  (You  may  sub- 
stitute orange  juice  for  milk,  or  wheat 
germ  for  1  cup  flour.) 

Marble  Brownies 

1  cup  shortening  (or  V2  cup  butter 
and  iy4  cup  margarine) 
cups  sugar 
eggs 

cups  flour 
teaspoon  salt 
teaspoon  baking  powder 

.>   cup  nuts 
114  teaspoons  vanilla 

2  squares  melted  chocolate 


2 
4 
2 

1/2 
1 
1 


Cream  shortening.  Add  sugar  gradually. 
Add  eggs  one  at  a  time  and  beat  after 
each  addition.  Add  sifted  flour,  salt, 
and  baking  powder.  Add  nuts  and  va- 
nilla. Divide  batter  into  two  parts.  Add 
melted  chocolate  to  one  half.  Spread 
chocolate  batter  in  bottom  of  pan;  then 
add  white  batter.  Bake  for  40  minutes 
in  300°  F.  oven.  Frost  with  fudge 
frosting. 

Fudge  Frosting 

lYz  cups  sugar 

Yz  cup  cream 

i/i  cup  water 

1  tablespoon  light  corn  syrup 
Ys  teaspoon  salt 

2  squares  melted  chocolate 

2  tablespoons  butter  — ^ 


September  1969 


Years  ago  you 
had  to  pay  more 
for  electric  heat 

it  was  worth  It. 


Time  was  when  only  a  few  were  willing  to  pay 
for  the  luxury  of  flameless  electric  heat. 

Now  most  everyone  who  wants  it  can  have  it 
at  no  extra  cost. 

Beginning  this  year,  the  electric  rate  for  heating  in 
total  electric  homes  was  reduced  20%. 

Yours  is  probably  one  of  the  4  out  of  5  existing 
homes  which  now  can  be  converted  to  electric 
heat .  .  .  with  reasonable  operating  cost. 

Electric  heat  costs  in  most  homes  are  now  about 
the  same  as  gas. 


Utah  Power  &  Light  Co. 


Q 
OMEGA 


erc/x/vA\AiiA 


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Phone  3474  South  23rd  East 

278-4656         Salt  Lake  City,  Utah  84109 


HEADQUARTERS 

for 

SACRED  RECORDINGS 

1470  South  State 
Salt  Lake  City,  Utah     84115 

Ph.  487-1096 

COVENANT  RECORDINGS 


65 


1  teaspoon  vanilla 

Cook  first  five  ingredients  to  soft-ball 
stage.  Cool  to  lukewarm.  Add  melted 
chocolate,  butter,  and  vanilla.  Beat  by 
hand  until  proper  spreading  consis- 
tency. 

Applesauce  Cookies 

yi  cup  shortening 

1  cup  sugar 

1  egg 

2  cups  flour 

y2  teaspoon  cloves 

V^  teaspoon  salt 

V^  teaspoon  cinnamon 

y^  teaspoon  nutmeg 

1  teaspoon  soda 

1  cup  applesauce 

1  cup  nuts 

1  cup  raisins 

Cream  shortening  and  sugar.  Add  egg, 
flour,  and  spices.  Mix  soda  with  apple- 
sauce. Add  to  mixture.  Add  nuts  and 
raisins.  Bake  at  350°  F.  about  12  to  14 
minutes  or  until  light  brown. 

Carrot-Orange  Cookies 

1  cup  shortening 

3/^  cup  sugar 

1  egg,  unbeaten 

1  cup  mashed  cooked  carrots 


1  teaspoon  vanilla 

2  cups  all-purpose  flour 

2  teaspoons  baking  powder 

14  teaspoon  salt 

Cream  shortening  until  light  and  fluffy. 
Gradually  beat  in  sugar.  Add  egg,  car- 
rots, and  vanilla,  beating  well  after  each 
addition.  Sift  together  dry  ingredients 
and  combine  with  carrot  mixture;  mix 
well.  Drop  batter  by  tablespoons  onto 
greased  cookie  sheets.  Bake  in  moder- 
ate oven  (350°  F.)  for  about  20  min- 
utes. Remove  from  pan  to  cool.  Frost 
with  orange  frosting  while  still  warm. 
Makes  about  4  dozen. 

Orange  Frosting:  Combine  juice  of  14 
orange,  grated  rind  of  one  orange,  1 
tablespoon  butter,  and  about  1  cup 
confectioners'  sugar. 

Cherry  Chews 


^3 

y^ 

1 
1 
1 

2 

1 

Vz 
Va 
Va 

¥2 
V2 


cup  shortening 

cup  sugar 

teaspoon  lemon  peel 

teaspoon  vanilla 

egg 

tablespoons  milk 

cup  flour 

teaspoon  baking  powder 

teaspoon  soda 

teaspoon  salt 

cup  seedless  raisins 

cup  chopped  walnuts 


iy2  cups  wheat  flakes,  slightly  crushed 
Candied  cherries 

Thoroughly  cream  together  first  four 
ingredients.  Add  egg  and  milk.  Beat 
thoroughly.  Sift  dry  ingredients  togeth- 
er. Add  to  creamed  mixture,  mixing 
well.  Stir  in  raisins  and  nuts.  Drop  by 
teaspoons  onto  crushed  wheat  flakes. 
Toss  lightly  to  coat.  Place  on  greased 
cookie  sheet  about  two  inches  apart. 
Top  each  with  a  candied  cherry  half. 
Bake  in  400°  F.  oven  about  12  minutes. 
Makes  three  dozen   cookies. 

Banana  Nugget  Cookies 

34  cup  shortening 
1  cup  sugar 
1  egg 
lyz  cups  sifted  flour 
V2  teaspoon  baking  soda 

1  teaspoon  salt 
y^  teaspoon  nutmeg 
3/i  teaspoon  cinnamon 
1  cup  ripe  bananas,  mashed 
134  cups  quick-cooking  rolled  oats 
1  6-ounce  package  chocolate  chips 

Cream  shortening.  Add  sugar  and  egg. 
Sift  together  dry  ingredients;  add  alter- 
nately to  creamed  mixture  with  mashed 
bananas.  Stir  in  rolled  oats  and  choco- 
late chips.  Drop  by  spoonfuls  on  lightly 
greased  cookie  sheet.  Bake  at  400°  F. 
about  15  minutes.  O 


Melvin  P.  Randall 

Manager,  L.D.S.  Department 
294-1025 


THE   LEADING   L.D.S.   FUNERAL   DIRECTORS   OF   SOUTHERN   CALIFORNIA 

Every  L.D.S.  service  personally  ar- 
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249-3511 


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254-1212      Associate 


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66 


Improvement  Era 


THE  NEXT  TIME 

YOU  GET  MAD 

ATATELEVISION 

NEWS  REPORT 

KEEP  THIS  IN  MIND. 


"Congress  shall  make  no  law  abridging  the  freedom 
of  speech,  or  of  the  press." 

—FIRST  AMENDMENT  TO  THE  CONSTITUTION 

"The  freedom  of  the  press  is  one  of  the  bulwarks  of 
liberty,  and  can  never  be  restrained  but  by  despotic 

governments."  —Virginia  bill  of  rights 

"The  freedom  of  speech  may  be  taken  away,  and 
dumb  and  silent  we  may  be  led  like  sheep  to  the 
slaughter."  -george  Washington 

"The  theory  of  a  free  press  is  that  truth  will  emerge 
from  free  reporting,  not  that  it  will  be  presented  per- 
fectly and  instantly  in  any  one  account." 

WALTER  LIPPMANN 

"Absolute  freedom  of  the  press  to  discuss  public  ques- 
tions is  the  foundation  stone  of  American  living." 

—HERBERT  HOOVER 

"If  a  nation  expects  to  be  ignorant  and  free,  it  expects 
what  never  was  and  never  will  be."     -thomas  jefferson 


Channel  r^  ksl-tv 


SALT  LAKE  CiTY.    UTAH 


September  1969  67 


was 


Asleep  at  My 


said  Orson  h  Whitney, 

or  any  woman,  who,  having 

appointed  to  do  one 
does  another" 


•  Elder  Orson  F.  Whitney  (1855-1931), 
one  of  the  poet-historian  princes  of  the 
Latter-day  Saints,  became  an  apostle 
April  9,  1906,  at  the  same  time  as 
George  F.  Richards  and  David  0.  IVIcKay. 

Elder  Whitney,  always  a  popular  and 
much-sought-for  speaker,  spoke  at  the 
MIA  June  Conference  in  1925,  recall- 
ing how,  as  a  young  man  of  21,  he 
had  served  a  mission  in  Pennsylvania 
and  had  found  some  success  in  ex- 
pressing his  thoughts  in  newspaper 
articles  and  poems. 

His  companion  chided:  "You  ought 
to  be  studying  the  books  of  the  Church; 
you  were  sent  out  to  preafch  the  gospel, 
not  to  write  for  the  newspapers." 

Young  Whitney  knew  his  missionary- 
brother  was  right,  but  he  still  kept  on, 
fascinated  by  the  discovery  that  he 
could  wield  a  pen.  In  his  words,  as 
he  spoke  at  a  Sabbath  evening  MIA 
session  June  7,  1925: 

"One  night  I  dreamed — if  dream  it 
may  be  called — that  I  was  in  the  Gar- 
den of  Gethsemane,  a  witness  of  the 
Savior's  agony.  I  saw  Him  as  plainly 
as  I  see  this  congregation.  I  stood 
behind  a  tree  in  the  foreground,  where 
I  could  see  without  being  seen.  Jesus, 
with  Peter,  James  and  John,  came 
through  a  little  wicket  gate  at  my  right. 
Leaving  the  three  Apostles  there,  after 
telling    them    to    kneel    and    pray,    he 


passed  over  to  the  other  side,'  where 
he  also  knelt  and  prayed.  It  was  the 
same  prayer  with  which  we  are  all 
familiar:  '0  my  Father,  if  it  be  possible, 
let  this  cup  pass  from  me;  neverthe- 
less not  as  I  will,  but  as  thou  wilt.' 
(Matt.  26:36-44;  Mark  14:32-41;  Luke 
22:42.) 

"As  he  prayed  the  tears  streamed 
down  his  face,  which  was  toward  me, 
I  was  so  moved  at  the  sight  that  I 
wept  also,  out  of  pure  sympathy  with 
his  great  sorrow.  My  whole  heart  went 
out  to  him,  I  loved  him  with  all  my 
soul,  and  longed  to  be  with  him  as  I 
longed  for  nothing  else. 

"Presently  he  arose  and  walked  to 
where  the  Apostles  were  kneeling — fast 
asleep!  He  shook  them  gently,  awoke 
them,  and  in  a  tone  of  tender  reproach, 
untinctured  by  the  least  suggestion  of 
anger  or  scolding  asked  them  if  they 
could  not  watch  with  him  one  hour. 
There  he  was,  with  the  weight  of  the 
world's  sin  upon  his  shoulders,  with 
the  pangs  of  every  man,  woman  and 
child  shooting  through  his  sensitive 
soul — and  they  could  not  watch  with 
him  one  poor  hour! 

"Returning  to  his  place,  he  prayed 
again,  and  then  went  back  and  found 
them  again  sleeping.  Again  he  awoke 
them,  admonished  them,  and  returned 
and  prayed  as  before.   Three  times  this 


happened,  until  I  was  perfectly  familiar 
with  his  appearance — face,  form  and 
movements.  He  was  of  noble  stature 
and  of  majestic  mien — not  at  all  the 
weak,  effeminate  being  that  some 
painters  have  portrayed — a  very  God 
among  men,  yet  as  meek  and  lowly  as 
a  little  child. 

"All  at  once  the  circumstances 
seemed  to  change,  the  scene  remain- 
ing just  the  same.  Instead  of  before, 
it  was  after  the  crucifixion,  and  the 
Savior,  with  those  three  Apostles,  now 
stood  together  in  a  group  at  my  left. 
They  were  about  to  depart  and  ascend 
into  Heaven.  I  could  endure  it  no 
longer.  I  ran  out  from  behind  the  tree, 
fell  at  his  feet,  clasped  him  around 
the  knees,  and  begged  him  to  take  me 
with  him. 

"I  shall  never  forget  the  kind  and 
gentle  manner  in  which  He  stooped 
and  raised  me  up  and  embraced  me. 
It  was  so  vivid,  so  real,  that  I  felt  the 
very  warmth  of  his  bosom  against 
which  I  rested.  Then  He  said:  'No,  my 
son;  these  have  finished  their  work, 
and  they  may  go  with  me,  but  you  must 
stay  and  finish  yours.'  Still  I  clung  to 
him.  Gazing  up  into  his  face — for  he 
was  taller  than  I — I  besought  him  most 
earnestly:  'Well,  promise  me  that  I  will 
come  to  you  at  the  last.'  He  smiled 
sweetly  and  tenderly  and  replied:  'That 


68 


Improvement  Era 


Post," 

'as  any  man  is, 

been  divine 
thing, 


will  depend  entirely  upon  yourself.'  i 
awoke  with  a  sob  in  my  throat,  and  it 
was  morning." 

"That's  from  God,"  Elder  Musser 
said,  when  he  heard  the  story. 

"I  don't  need  to  be  told  that,"  Elder 
Whitney  replied,  and  then  he  told  the 
vast  MIA  congregation: 

"I  saw  the  moral  clearly.  I  had  never 
thought  that  I  would  be  an  Apostle,  or 
hold  any  other  office  in  the  Church; 
and  it  did  not  occur  to  me  even  then. 
Yet  I  knew  that  those  sleeping  apostles 
meant  me.  I  was  asleep  at  my  post — 
as  any  man  is,  or  any  woman,  who, 
having  been  divinely  appointed  to  do 
one  thing,  does  another. 

"But  from  that  hour  all  was  changed 
— I  was  a  different  man.  I  did  not  give 
up  writing,  for  President  Brigham 
Young,  having  noticed  some  of  my 
contributions  in  the  home  papers, 
wrote  advising  me  to  cultivate  what  he 
called  my  'gift  for  writing'  so  that  I 
might  use  it  in  future  years  'for  the 
establishment  of  truth  and  righteous- 
ness upon  the  earth.'  This  was  his  last 
word  of  counsel  to  me.  He  died  the 
same  year,  while  I  was  still  in  the  mis- 
sion field,  .  .  .  laboring  then  in  the 
State  of  Ohio.  I  continued  to  write, 
but  it  was  for  the  Church  and  Kingdom 
of  God.  I  held  that  first  and  foremost; 
all  else  was  secondary."  O 


September  1969 


Richard  L.  Evans 

The  Spoken  Word 


Without  law 


This  message  was  once  sent  to  a  President  of  the 
United  States  by  a  group  of  concerned  young 
people:  "We  stand  for  preservation  of  our 
heritage  through  obedience  to  law."^  Without  law, 
respect  for  it,  living  by  it,  upholding  it,  we  would 
have  no  heritage.  Law  sustains  life.  Law  keeps  the 
universe  in  its  course.  Law  assures  that  orderly  pro- 
cesses will  lead  to  known  results.  Without  law  there 
would  be  no  safety,  no  standards,  no  assurance,  no 
guidelines  in  life.  Without  law  men,  nature,  life, 
would  be  in  complete  chaos.  Then  why,  O  why, 
should  there  be  looseness  pertaining  to  law,  failure 
to  uphold  it?  Frank  Crane  once  gave  some  terse 
sentences  on  this  subject:  "Every  generation  a  new 
crop  of  fools  comes  on,"  he  said.  "They  think  they 
can  beat  the  orderly  universe.  They  conceive  them- 
selves to  be  more  clever  than  the  eternal  laws. 
They  snatch  goods  from  Nature's  store,  and  run.  .  .  . 
And  one  by  one  they  all  come  back  to  Nature's 
counter,  and  pay— pay  in  tears,  in  agony,  in  despair; 
pay  as  fools  before  them  have  paid.  . .  .  Nature  keeps 
books  pitilessly.  Your  credit  with  her  is  good,  but 
she  collects;  there  is  no  land  you  can  flee  to  and 
escape  her  bailiffs.  .  .  .  She  never  forgets;  she  sees, 
to  it  that  you  pay  her  every  cent  you  owe,  with 
interest."^  Thank  God  for  law,  for  those  who  respect 
it,  live  by  it,  help  to  sustain  it:  for  the  laws  of 
health;  for  the  renewal  of  the  air  and  water  of  the 
earth— for  seeds  that  produce  what  was  planted, 
for  the  succession  of  the  seasons,  for  everything 
that  leads  to  a  known  result,  and  sustains  life,  and 
makes  peace  and  orderly  purpose  possible.  Every- 
thing we  have,  everything  we  may  ever  expect  to 
have,  everything  we  can  count  on  would  be  lacking 
without  law.  Everything  that  we  can  count  on  comes 
with  living  and  working  with  law.  "We  stand  for 
the  preservation  of  our  heritage  through  obedience 
to  law." 


iM-Men-Gleaners,  1929. 

^Dr.  Frank  Crane,  Four  Minute  Essays;  Pay,  Pay,  Pay! 

*  "The  Spoken  Word"  from  Temple 
Square,  presented  over  KSL  and  the  Columbia  Broadcasting 
System  July  6,  1969.  Copyright  1%9. 


69 


.V. 


ting  ^^^^  win  red^f^® 


resistance,  ^ 


?^ingyo^^''^;,,ecarpet^^g^,e 
Atnericasn 


Bigelow 

RUGS  &«— ^CARPETS  SINCE  I B25 


Here's 


S/to  Cry  Dn 


It  belongs  to  Dear  Abby  Van  Buren.  (Her  first 
name  really  is  Abigail).  She's     your   "friend 
in  need."  My,  what  interesting  reading  pok- 
ing into  the  lives  of  these  troubled  souls.  Daily 
in  your 

DESEBET  NEWS 


ne  MOW  o 


70 


•  The  need  for  association  and  in- 
volvement with  others  is  essential 
for  man  if  he  is  to  develop  into  an 
adequate,  worthwhile  individual, 
Brotherhood  is  a  prerequisite  for 
godhood. 

When  a  baby  comes  into  the 
world,  he  is  on  the  receiving  end 
and  thinks  primarily  of  self.  He  is 
uniquely  different  from  all  other 
persons,  yet  he  shares  the  same 
desires  and  needs.  As  the  child 
develops,  however,  he  transfers 
much  of  his  "me"  tendencies  to  a 
group  pattern.  He  becomes  a  part 
of  a  working  group,  sharing  its 
common  goals  and  interests,  giving 
to  others  (ofttimes  unknowingly), 
and  receiving  satisfaction  and 
growth  as  a  by-product  of  his 
actions. 

From  time  immemorial  man  has 
recognized  that  to  have  a  strong 
brotherhood,  there  must  be  a  shar- 
ing and  working  together  in  love 
and  fellowship.  He  must  give  loy- 
alty, love,  appreciation,  and  under- 
standing before  he  can  keep  these 
virtues  as  his  own.  When  he 
achieves  this  maturity,  he  has  ad- 
vanced from  babyhood  and  is  now 
giving  as  well  as  receiving. 


Dr.  P.  Wendel  Johnson,  director 
of  the  Institute  of  Religion  at 
Ogden,  Utah,  is  second  counselor 
in  the  Weber  State  College  Stake 
and  has  also  had  extensive  ex- 
perience as  a  psychotherapist. 


Improvement  Era 


By  Dr.  P.  Wendel  Johnson 


W6  often  discuss  the  fatherhood 
of  God  and  the  brotherhood  of 
man,  but  equally  as  often  we  do  . 
not  get  beyond  words.  Brotherhood 
comes  only  with  a  price— a  price 
paid  in  unselfishness,  responsibility, 
love,  forgiveness,  and  communica- 
tion with  self  and  others. 

Teachers  especially  should  accept 
the  challenge  to  lift  brotherhood 
from  a  verbal  content  to  a  feeling, 
sharing  experience.  This  task  con- 
sists of  being  sensitive  to  the  un- 
seen needs,  the  yearnings,  desires, 
and  hopes  of  others. 

Brotherhood  does  not  necessarily 
unfold  because  and  when  "good 
fellows"  get  together.  Anyone  can 
be  a  good  fellow  and  yet  fail  to 
become  an  integral  part  of  a  united 
brotherhood.  Unfortunately  one 
may  feel  that  his  position  or  title 
precludes  his  need  to  share  in  a 
meaningful  relationship.  Another, 
because  he  is  a  popular  person,  may 
not  feel  the  necessity  to  become  part 
of  the  brotherhood.  Friction  may 
result  because  each  "good  fellow" 
is  acting  independently '  and  not 
fully  appreciating  his  opportunity 
or  responsibility  to  foster  and  reap 
the  rewards  of  genuine  brother- 
hood. 

Brotherhood  is  sometimes  more 
than  persons  working  in  the  same 
building  or  for  the  same  general 
cause— it  is  more  than  assuming  the 


same  intellectual  goals.  It  is  com- 
munication from  brother  to  brother. 
The  zenith  of  brotherhood  is 
reached  when  the  gospel  is  lived 
and  shared. 

But  where  does  the  "I"  fit  in? 
The  "I"  must  blend  itself  into  "we" 
if  a  brotherhood  is  to  become  a 
fountain  of  growth  and  under- 
standing. Just  how  important  is 
this?  Can  we  identify  some  of  the 
essential  elements  that  help  to 
make  a  meaningful  and  growing 
brotherhood  with  our  fellow  co- 
workers? President  Brigham  Young, 
speaking  in  the  old  tabernacle  in 
1861,  made  the  following  prophetic 
utterance  pertaining  to  the  "I"  in 
brotherhood: 

"The  brethren  come  here  from 
the  States  and  from  the  old  coun- 
tries .  .  .  expecting  to  learn  the 
great  mysteries— the  secret  things 
of  God.  What  do  you  learn,  broth- 
ers and  sisters?  If  you  are  good 
scholars,  you  learn  to  treat  your 
neighbors  as  they  should  be  treated, 
and  to  have  the  same  affections  for 
a  person  from  Ireland  or  England 
as  you  do  one  from  your  own  native 
land.  .  .  .  You  come  here  to  learn 
that  every  person  is  a  little  different 
from  you.  .  .  . 

"The  greatest  lesson  you  can 
learn  is  to  learn  yourselves.  When 
we  learn  ourselves,  we  learn  our 
neighbors.  .  .  .  You  cannot  learn  it 


immediately,  neither  can  all  the 
philosophy  of  the  age  teach  it  to 
you:  you  have  to  come  here  to  get 
a  practical  experience  and  to  learn 
yourselves.  You  will  then  begin  to 
learn  more  perfectly  the  things  of 
God.  No  being  can  thoroughly  learn 
himself,  without  understanding 
more  or  less  of  the  things  of  God: 
neither  can  any  being  learn  and 
understand  the  things  of  God, 
without  learning  himself.  .  .  .  This 
is  a  lesson  to  us."  (Journal  of  Dis- 
courses, Vol.  8,  pp.  334-35.) 

This  prophetic  truism  of  Presi- 
dent Young's— that  the  major  secret 
of  successful  brotherhood  is  learn- 
ing, accepting,  and  improving  self 
—is  reaffirmed  by  modern  psycholo- 
gists and  sociologists.  A  physician 
encourages  his  patients  to  subscribe 
to  a  physical  checkup  each  year. 
Should  we  not  also  include  a  check- 
up of  our  own  emotional  life  by 
making  a  personal  inventory  of  our 
strengths,  limitations,  fears,  anxie- 
ties, hopes,  and  frustrations?  Then 
should  we  not  individually  decide 
how  they  affect  our  relationships 
with  others? 

Learning  to  know  oneself  is  an 
'on-going  process  and  ofttimes  a 
painful  one.  Honest  objectivity  is 
a  prime  prerequisite  necessary  for 
one  to  recognize  and  change  those 
personal  characteristics  that  retard 
his    growth    and    inhibit    his    full 


September  1969 


71 


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72 


communication,  acceptance,  and 
understanding  of  others.  He  who 
cultivates  this  kind  of  objectivity 
can  learn  how  to  change  himself, 
and  with  courage  he  can  also  learn 
to  live  with  those  things  he  cannot 
change. 

To  know  oneself  is  to  learn  the 
meaning  of  the  word  "why"  about 
oneself.  Why  is  one  jealous?  Why 
is  he  fearful,  envious,  and  hateful? 
Why  does  he  use  the  well-known 
defense  mechanisms  to  protect  his 
self-image?  Once  these  questions 
are  answered,  he  must  then  decide 
how  to  use  his  newly  learned 
knowledge.  To  know  himself,  one 
must  strive  to  be  emotionally  hon- 
est in  expressing  his  feelings  spon- 
taneously and  sincerely  to  others 
without  feeling  the  need  to  protect 
his  own  ego.  He  must  be  honest 
with  himself  so  that  he  can  be 
honest  enough  with  others  to  allow 
them  to  be  different. 

The  Lord  gave  to  the  Prophet 
Joseph  an  insight  into  a  meaningful 
brotherhood  in  one  of  his  many 
revelations:  "Therefore,  strengthen 
your  brethren  in  all  your  conversa- 
tion, in  all  your  prayers,  in  all  your 
exhortations  and  in  all  your  doings." 
(D&C  108:7.)  In  this  advice  the 
Lord  was  giving  his  servant  the 
basic  steps  in  forming  a  brother- 
hood. 

A  thought-provoking  Jewish  prov- 
erb states  that  a  person  who  saves 
one  man  is  looked  upon  as  if  he 
had  saved  all  men,  and  he  who 
destroys  one  man  is  judged  as  if  he 
had  destroyed  all  men,  for  if  a 
person  is  the  savior  of  one  man,  he 
could  well  be  the  savior  of  others. 
And  likewise,  to  be  able  to  destroy 
one  man,  he  becomes  a  potential 
threat  to  the  destruction  of  others. 

Let  us  consider  some  of  the 
principles  that  are  essential  in 
achieving  brotherhood  among  our 
brothers.  Does  each  man  envision 
what  steps  must  be  taken  to  achieve 
a  real  brotherhood?  Does  each  per- 


son recognize  that  one  of  the  prime 
purposes  of  brotherhood  is  to  help 
each  other  become  more  effective 
and  to  provide  a  favorable  climate 
that  will  encourage  each  individual 
to  release  his  own  inhibitions  and 
fears  so  that  he  might  grow  and 
develop  in  love  and  confidence? 
Can  this  be  accomplished  if  he  feels 
pressures  of  duress  and  the  lack  of 
support  and  understanding  of  other 
persons?  In  other  words,  does  each 
understand  and  share  the  same 
goals?  Without  this  knowledge  and 
an  incentive  to  achieve,  little  suc- 
cess will  be  experienced. 

The  following  suggestions  may 
be  useful  in  helping  persons  to  be- 
come conscious  of  an  overall  con- 
cept of  brotherhood. 

1.  Provide  a  warm,  understand- 
ing atmosphere  so  that  every 
member  will  have  and  desire  self- 
expression. 

2.  Provide  each  person  within 
the  brotherhood  the  opportunity  to 
express  himself.  This  makes  him 
an  interested  and  intelligent  part- 
ner—one who  has  a  vested  interest 
in  the  brotherhood. 

3.  Enable  each  person  to  sense 
his  importance  to  the  group  and  to 
realize  that  the  ultimate  success  in 
brotherhood  is  primarily  deter- 
mined by  his  awn  involvement  and 
the  involvement  of  others.  (The 
leader  who  does  everything  for  the 
group  virtually  stifles  individual 
and  brotherhood  growth.) 

A  healthy  attitude  and  a  sincere 
desire  are  essential  keys  to  a  suc- 
cessful brotherhood.  Attitudes  are 
more  than  intellectual  experiences. 
They  are  linked  to  such  emotions 
as  fear,  rage,  love,  jealousy.  They 
are  the  sum  total  of  one's  feelings 
and  prejudices  and  his  precon- 
ceived notions  about  another  per- 
son. If  a  person's  attitude  can  be 
favorably  changed  toward  each 
member  of  his  group,  the  entire  re- 
lationship takes  on  new  meaning 
and  depth.    If  one  will  accept  the 


Improvement  Era 


attitude  "I  will  draw  near  to  you," 
his  fellow  workers  will  ultimately 
draw  near  to  him. 

With  a  positive,  non threatening 
attitude,  one  can  then  begin  to 
build  a  helping  relationship  for 
himself  and  his  brothers— a  rela- 
tionship that  facilitates  develop- 
ment and  growth  for  one  another 
in  emotional  maturity  and  person- 
ality growth.  In  the  scriptures  this 
is  called  godlike.  A  growing,  help- 
ing relationship  can  never  exist 
when  one  has  negative  and  defen- 
sive attitudes  that  compel  him  to 
withdraw  or  retreat  into  neurotic 
safety  zones.  With  positive,  whole- 
some attitudes  he  can  still  differ 
and  yet  be  understood  and  accepted 
by  others. 

To  change  attitudes,  it  is  well  to 
remember  that: 

1.  Because  they  are  closely 
linked  to  the  emotions,  attitudes 
are  seldom  changed  or  developed 
by  persuasion  or  force. 

2.  Since  individuals  cannot  al- 
ways be  approached  directly,  we 
must  provide  positive  experiences 
wherein  changes  in  attitudes  will 
emerge  as  secondary  factors.  This 
is  accomplished  by  providing  the 
opportunity  to  develop  specific 
skills,  acceptable  habits,  and  learn- 
ing. Attitudes,  once  acquired, 
linger  long  after  the  experiences 
through  which  the  attitudes  were 
learned. 

3.  An  opportunity  must  be  pro- 
vided for  each  person  to  express  in 
words  the  change  that  has  taken 
place  in  his  feelings  toward  a  cer- 
tain person  or  situation.  This  will 
help  him  recognize  and  understand 
the  attitudinal  change  that  has 
taken  place  within  him. 

Each  person  should  ask  himself 
these  questions:  Do  I  become 
envious  or  jealous  when  one  of  my 
fellow  workers  receives  a  single 
honor  or  award?  Can  I  truthfully 
thrill  with  his  success  and  feel  I 
have  played  a   small  part  in  his 


September  1969 


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73 


2j  0]V<[  I 

SALT   LAKE  COTTONWOOD         OGDEN 


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74 


accomplishment?  Jealousy  or  envy 
is  a  warning  signal  that  the  inter- 
personal relationship  is  not  healthy. 
In  a  healthy  brotherhood  there  is 
no  need  for  rivalry  or  competi- 
tion, for  competition  is  with  self, 
not  with  others. 

Within  each  of  us  there  is  a  love 
stream  and  a  hate  stream.  Emo- 
tional energy  can  flow  down  either 
stream,  depending  upon  the  confi- 
dence one  has  in  self  and  others  or 
the  fears  he  has  of  self  and  others. 

Other  questions  that  need  to  be 
answered  are:  Does  my  emotional 
maturity  permit  others  to  differ 
from  me?  Will  I  accept  and  under- 
stand them  in  their  differences?  If 
a  person  can  answer  "yes,"  it  is 
quite  apparent  that  the  "I"  is  paying 
the  price  of  understanding  and 
learning  how  his  brother  feels  to- 
ward himself  and  the  world  about 
him.  It  is  learning  to  accept  with 
understanding  his  fears,  apprehen- 
sions, goals,  failures,  and  successes. 
Until  the  "I"  is  emotionally  mature 
and  motivated  to  do  this,  brother- 
hood will  be  only  a  name  without 
feeling,  and  misunderstandings  and 
unresolved  differences  will  always 
exist.  The  result  will  be  merely  an 
aggregate  number  of  individuals 
going  their  own  respective  ways. 

The  Savior,  tuned  in  with  the 
woman  taken  in  adultery,  gave  her 
a  vision  of  hope  and  a  goal  for  the 
future.  He  neither  condemned  nor 
upheld  her  in  her  mistake;  rather, 
he  accepted  her  as  a  person  of 
worth  and  created  a  relationship 
that  made  it  possible  for  her  to  look 
at  herself  and  her  actions  with  ob- 
jectivity. Through  his  giving  of 
himself,  the  woman  was  able  to 
perceive  and  accept  herself. 

The  above  experience  indicates 
that  we  should: 

1.  Take  time  to  get  acquainted 
with  the  other  fellow— walk  in  his 
shoes  and  learn  to  appreciate  his 
inner  feelings  by  getting  acquainted 
with  him  at  work,  in  the  home,  and 


socially.  The  other  fellow  believes 
that  his  ideas  and  thoughts  are  con- 
sistent and  good.  If  this  were  not 
so,  he  would  not  retain  them. 

2.  Try  walking  the  second  mile 
with  our  brother  and  do  what- 
ever is  possible  to  alleviate  his  per- 
sonal problems,  his  concerns,  his 
anxieties. 

3.  When  a  difference  arises  with 
our  brother,  be  sure  that  in  coping 
with  the  situation  we  attack  the 
problem  instead  of  his  personality. 

How  effective  is  my  communica- 
tion? Communication  is  the  basic 
tool  used  for  the  improvement  of 
brotherhood  relationships.  If  we 
see  the  trustworthiness  and  integ- 
rity of  the  communicant,  our  com- 
munication becomes  meaningful 
and  forthcoming  because  we  are 
accepted.  When  we  judge  others, 
our  communication  often  breaks 
down  because  the  "I"  dominates 
the  "we."  The  stronger  the  "I"  feels 
about  a  subject  or  an  idea  (i.e., 
politics,  reHgion,  etc.),  the  greater 
is  his  challenge  to  understand  and 
be  understood. 

Unless  the  "I"  listens,  there  is  no 
real  communication.  Without  the 
"we"  in  communication,  there  is 
only  an  exchange  of  meaningless 
words,  for  communication  is  a  two- 
way  process  wherein  one  listens 
creatively  as  well  as  speaks  to  be 
understood.  A  one-way  communi- 
cation does  not  fulfill  the  require- 
ments of  brotherhood,  because  a 
person  is  too  occupied  in  putting 
across  his  own  ideas  and  denying 
his  brother  his  chance  for  emphatic 
self-expression.  Remember,  when 
there  is  no  communication,  personal 
relations  have  broken  down.  A 
conflict  exists  between  the  sender 
and  the  receiver  wherein  either  or 
both  need  help  to  remove  the 
obstacles  of  defensive  self-justifi- 
cation. 

Some  people  listen  but  do  not 
hear.  They  seldom  take  time  to  stop 
to  listen  to  the  impHcation  of  what 


Improvement  Era 


is  being  said.  What  do  my  brother's 
words  imply?  To  understand  our 
brother,  we  must  find  the  message 
beyond  the  spoken  words. 

The  success  of  a  brotherhood 
centers  within  the  individual.  If 
he  is  immature  and  hides  like  an 
ostrich  behind  a  protective  cloak 
of  unreality,  he  will  deny  that  prob- 
lems and  misunderstandings  exist 
within  the  brotherhood.  Somehow 
he  will  shut  reality  out  of  his  mind, 
and  to  live  with  himself  he  will 
fortify  the  "I"  with  defense  mechan- 
isms that  really  do  not  hide  his 
weaknesses  but  unwittingly  make 
them  more  obvious  to  others.  Thus, 
he  retires  more  and  more  into  a 
false  seclusion  with  his  own  in- 
adequacies. 

If  he  is  emotionally  mature  and 
devoid  of  excessive  defense  mech- 
anisms, he  will  face  whatever 
problems  may  exist  and  attempt  to 
find  suitable  solutions  for  them.  He 
will  learn  to  live  with  his  brothers 
even  though  they  may  differ  in 
opinion.  Without  losing  his  emo- 
tional composure,  he  will  accept 
and  understandingly  tolerate  un- 
solved difficulties  and  differences 
that  may  exist  among  them.  In  this 
way  he  has  subjected  the  love  of 
the  "I"  by  acquiring  a  conscious- 
ness of  the  greater  possibilities  for 
personality  expansion  in  the  broth- 
erhood of  the  "we."  In  paraphras- 
ing a  statement  of  the  Savior,  we 
could  say:  to  save  the  "I"  one  must 
first  learn  to  lose  himself  in  the 
greater  love  of  the  "we." 

Essentially,  when  one  has  been 
accepted  into  brotherhood,  he  has 
learned  to  know  himself.  He  per- 
ceives a  fresh  approach  to  himself 
and  others,  and,  viewing  himself 
objectively,  he  stands  stripped  of  all 
dishonesty.  In  this  clarity  of  vision, 
he  achieves  communication  from 
soul  to  soul.  It  is  the  only  way  to 
peace  and  contentment  and  to  the 
full  realization  of  his  potential 
manhood.  O 


September  1969 


Year's  Food  Supply 
$129.95 

plus  tax  on  Utah  sales 

$145.00  value  — 

Everything  necessary  to  fill  the  nutritional  needs  of  one  person  for  one 
full  year  or  a  family  of  4-6  three  months. 

Easy  to  Store  —  No  refrigeration  —  Long  storage  life 

11  Same  Size  Prepacked  Cases  #10  cans 

4  Fruits,  6  Grains,  4  Protein  Foods,  8  Vegetables  plus  Juices  and  Desserts 

(low  moisture  foods) 

Pick  up  in  Salt  Lake  City  or  we  will  ship  freight  collect. 
Gross  shipping  wt.  365  lbs. 


PIERMA-PAK 

Please  send  me: 

Year's  Food  Supply  @  $129.95  F.O.B.  (plus  tax  on  Utah  sales). 

My  check/money-order  is  enclosed. 

n    Sample  Year's  Food  Supply  Kit  —  7  Foods,  ample  for  4  servings 

each  —  $2.95  ppd. 
D     Free  Food  Storage  Plan  CATALOG 
D     Free  Survival  Kit  and  Camping  INFORMATION 
D     Free  Group  Discounts/Fund-Raising  Plan  INFORMATION 

Name 

Address 

City State 

#40  East  2430  South,  Salt  Lake  City,  Utah  84115 


-  Zip _ 

Ph.  (801)  486-9671 


75 


The  Church 
Moves  On 


June  1969 


Cassia  East  Stake  in  Idaho  was 
organized  by  Elder  LeGrand  Richards 
of  the  Council  of  the  Twelve.  The'  stake 
results  from  a  name  change  and  a 
realignment  of  wards.  Raft  River  Stake 
was  disorganized,  and  its  wards  became 
a  part  of  the  new  stake.  The  Decio  and 
Springdale  wards  were  transferred  to 
the  new  stake  from  Burley  Stake. 

New  stake  presidency:  President  De- 
vere  Harris  and  counselors  Myron  P. 
Sorenson  and  Herman  Miller,  Jr.,  Malad 
(Idaho-Utah)  Stake. 


San  Diego  North  Stake  was  or- 
ganized from  parts  of  San  Diego  (Cali- 
fornia) Stake  by  Elder  Mark  E.  Petersen 
of  the  Council  of  the  Twelve.  President 
Ray  M.  Brown  and  counselors  Don  L. 
Riggs  and  Carl  J.  Bair  were  sustained 
in  this,  the  489th  stake  now  functioning 
in  the  Church. 


New  Hue 

By  Maureen  Cannon 

/  raise  the  lid — oh,  washday 
shock! 

I  gasp,  I  bleat,  I  blink.  .  .  . 

One  sly  and  sneaky  bright 
red  sock 

Has  taken  charge 
And,  by  and  large, 

My  whites  are  "in  the  pink"! 


New  stake  presidencies:  President 
Reed  E.  Brown  and  counselors  Carl  T. 
Ovard  and  Robert  A.  Williams,  Summit 
(Utah)  Stake;  President  Clinton  D. 
Davis  and  counselors  Raymond  M. 
Williams  and  DeVoe  C.  Gill,  San  Diego 
Stake. 

This  was  the  last  weekend  in  which 
stake  conferences  were  scheduled  be- 
fore a  six-week  summer  vacation. 

Governor  Calvin  L.  Rampton  of  Utah 
has  proclaimed  June  22-29  as  Mutual 
Improvement  Associations  Week.  The 
declaration  especially  honors  the  cen- 
tennial observance  of  the  YWMIA,  to  be 
held  at  June  Conference. 


This  was  a  YWMIA  Camp  Day, 
the  beginning  of  pre-June  Conference 
events.  In  the  early  evening  the  Master 
M  Man-Golden  Gleaner  banquet  was 
held  in  the  new  Salt  Palace. 

Then  at  the  Salt  Palace  it  was  the 
elegant  once-in-a-lifetime  occasion,  the 
Centennial  Ball  of  the  Young  Women's 
Mutual  Improvement  Association,  with 
dancing  appropriately  bridging  the 
century. 

"Mini-Musicals,"  five  prize-winning 
roadshow  acts,  a  full-length  play  pre- 
sentation, and  "The  Sound  of  Theater" 
each  began  three-night  performances  at 
locations  on  the  University  of  Utah 
campus. 

A  centennial  reception  in  the  newly 
restored  Lion  House,  the  Brigham 
Young  home  where  the  MIA  was  orga- 
nized, began  at  four  this  afternoon. 
They  will  continue  Friday  and  Saturday 
afternoons. 


A  sunrise  YWMIA  centennial  ser- 
vice for  young  women  leaders  of  the 
Church  was  held  at  6:00  this  morning 
in  the  Salt  Lake  Tabernacle.  The  spe- 
cial program  featured  premiere  of  a 
film  on  the  early  days  of  YWMIA,  Pio- 
neers in  Petticoats,  and  an  address  by 
President  N.  Eldon  Tanner  of  the  First 
Presidency. 

General  sessions  of  the  70th  annual 
June  Conference  were  held  at  9:30  a.m. 
and  1:30  p.m. 

"There's  Nothing  Like  a  Girl"  was 
theme  of  the  dance  festival,  which  was 


presented  in  the  first  of  three  per- 
formances at  the  University  of  Utah 
stadium. 

A  quartet  festival  of  singing  was 
presented  in  the  Tabernacle,  featuring 
ten  quartets  from  throughout  the 
Church.  The  drama  presentations  were 
repeated  at  University  of  Utah  loca- 
tions. 

This  day  was  also  the  125th  anni- 
versary of  the  martyrdom  of  the 
Prophet  Joseph  Smith  and  his  brother 
Hyrum. 


Today  was  devoted  to  comprehen- 
sive departmental  sessions  and  work- 
shops for  MIA  officers  and  teachers, 
followed  by  the  dance  and  quartet  festi- 
vals. Lion  House  reception,  and  drama 
presentations  in  the  evening. 


The  traditional  Sabbath  morning 
session  in  the  Tabernacle,  under  the 
direction  of  the  First  Presidency,  closed 
the  MIA  June  Conference.  It  was  an- 
nounced during  the  conference  that 
because  of  the  growth  of  the  Church, 
in  the  future  ward  MIA  workers  will  no 
longer  be  invited  to  attend  June  con- 
ferences. 

July  1969 

Promised  Valley  began  its  nightly- 
except-Sunday  third  summer  season  in 
the  Temple  View  Theater,  across  the 
street,  east  of  the  Salt  Lake  Temple. 


New  stake  presidency:  President 
Henry  E.  Anderson  and  counselors  Wal- 
lace L.  Burt  and  George  T.  Brooks, 
Sugar  House  (Salt  Lake  City)  Stake. 


President  David  0.  McKay  fulfilled 
a  desire  and  a  promise  when  he  at- 
tended the  official  opening  ceremonies 
of  the  new  David  0.  McKay  Hospital 
in  Ogden,  Utah.  He  had  promised  "to 
be  present  at  the  opening  of  the  hos- 
pital," at  the  groundbreaking  cere- 
monies October  22,  1966. 


Fifty  trophies  in  34  divisions  were 
presented  at  the  conclusion  of  the 
annual  all-Church  tennis  tournament. 


76 


Improvement  Era 


During  inter-faith  services,  Presi- 
dent N.  Eidon  Tanner  of  the  First  Presi- 
dency offered  the  dedicatory  prayer  at 
Salt  Lake  City's  new  auditorium  com- 
plex, the  Salt  Palace.  Music  for  the 
service  was  given  by  the  Mormon 
Youth  Symphony  and  Chorus,  making 
its  first  public  appearance. 

The  Salt  Lake  Tabernacle  Choir  and 
organ  marked  the  end  of  40  years  of 
successful  nationwide  radio  broadcast- 
ing at  their  weekly  broadcast  this 
morning,  where  many  congratulatory 
telegrams  were  received.  Immediately 
following  the  broadcast  a  short  radio 
and  video  tape  was  made  for  the  Na- 
tional Broadcasting  Company,  which 
will  be  telecast  during  special  program- 
ing as  the  American  astronauts  reach 
the  moon  next  Sunday. 

The  Tabernacle  Choir  and  organ  be- 
gan broadcasting  nationally  as  an  NBC 
Monday  afternoon  feature  July  15, 
1929.  it  became  a  Sabbath  morning 
Columbia  Broadcasting  System  pro- 
gram on  the  first  Sunday  in  September 
1931. 


The  Salt  Lake  Tabernacle  Choir, 
singing  in  San  Diego,  California,  as  part 
of  that  city's  two  hundredth  anniver- 
sary, was  given  two  standing  ovations 
and  long  rounds  of  applause  by  an 
estimated  thirty  thousand  who  attended 
the  concert  at  the  San  Diego  Stadium 
this  evening. 

This  was  the  day  of  the  Children's 
Parade,  as  Salt  Lake  City  began  the 
annual  Days  of  '47  celebration. 


President  Joseph  Fielding  Smith 
of  the  First  Presidency  and  President  of 
the  Council  of  the  Twelve  commemo- 
rated his  ninety-third  birthday  at  a 
traditional  family  gathering  held  in  a 
Salt  Lake  City  park. 

The  appointment  of  Roy  W.  Oscarson 
of  St.  Louis  as  a  Regional  Representa- 
tive of  the  Council  of  the  Twelve  was 
announced. 


Sj] 


Of  the  astronauts  landing  on  the 
moon  today,  President  N.  Eldon  Tanner 
of  the  First  Presidency  said:  "I  know 
of  no  single  thing  in  the  history  of  man 


that  has  caused  all  people  throughout 
the  world  to  be  so  vitally  and  unitedly 
interested  in  and  involved  in  what  was 
taking  place  as  they  were  in  the  flight 
of  Apollo  11  and  putting  man  on  the 
moon.  I  feel  that  man  on  the  moon, 
communicating  with  us  on  the  earth, 
should  help  men  to  believe  and  under- 
stand that  God,  the  Creator  of  the 
earth,  which  is  the  spaceship  on  which 
he  placed  us,  can  communicate  with 
us,  and  that  if  we  keep  in  tune  with 
him  we  will  have  a  safe  landing  when 


we   have   completed   our  mission    here 
on  earth." 


This  was  Pioneer  Day  in  Utah,  the 
intermountain  West,  and  in  fact  any- 
place where  the  Saints  assemble.  In 
Salt  Lake  City  the  traditional  parade 
was  led  by  a  U.  S.  Marine  Corps  color 
guard  and  the  Marine  Corps  Band  from 
Twenty-nine  Palms,  California.  Follow- 
ing close  behind  was  a  car  in  which 
President  and  Sister  David  0.  McKay 
were  riding. 


•5f 

Richard  L.  Evans 

The  Spoken  Word 


For  directions  on  how  to  live  life 


There  is  an  always  compelling  question:  Where  would  we  -  or 
should  we  —  or  can  we  go  for  directions  on  how  to  live  life? 
Perhaps  we  can  draw  a  parallel.  Where  would  we  go  for  directions 
on  how  to  use  an  instrument,  a  car,  or  a  complex  piece  of  equipment? 
Who  knows  most  about  what  things  are  made  for,  how  they  should  be 
operated  and  cared  for,  what  they  are  designed  to  do?  Obviously, 
the  designer  or  maker  of  a  machine  would  be  the  one  most  likely  to 
prepare  a  manual  of  instructions  pertaining  to  it.  And  so  likewise,  in 
life,  the  Creator,  the  Administrator,  would  know  most  about  its  purpose, 
about  people,  about  their  possibilities.  The  Maker  would  know  why 
moderation,  morality,  labor,  respect  for  law  are  essential  for  peace 
and  health  and  happiness.  He  has  given  us  a  marvelous  mind,  marvelous 
physical  faculties,  and  has  counseled  us  to  do  some  things  and  not 
to  do  others,  and  not  to  impair  or  clutter  our  lives  or  consciences 
with  unwholesome  habits,  or  careless  living,  or  unbecoming  conduct. 
It  is  natural  that  it  should  be  so.  One  cannot  conceive  of  a  parent's 
not  being  interested  in  everything  that  pertains  to  his  children:  their 
physical,  mental,  moral,  and  spiritual  health,  and  happiness.  And  one 
cannot  conceive  of  the  Father  of  us  all  not  being  interested  in  every- 
thing that  pertains  to  his  children.  And  so  he  has  given  us  standards, 
counsel,  requirements,  commandments,  laws,  rules  of  life  to  realize 
our  highest  possibilities,  our  highest  happiness.  Where  else  would  we 
turn?  Whom  else  could  we  trust  with  our  everlasting  lives?  There  are 
many  brilliant  men  on  earth  but  none  who  knows  enough.  To  those 
distressed,  to  those  with  problems,  to  those  who  are  searching  and 
trying  to  find  a  way,  look  beyond  the  superficial,  beyond  the  surface, 
beyond  the  shifting  theories,  the  irresponsible  permissiveness,  the 
false  assumptions.  Look  to  the  meaning  and  purpose  and  peace  of  life, 
and  its  limitless,  everlasting  possibilities.  Turn  to  the  Maker  for  the 
directions  you  so  much  seek. 

*  "The  Spoken  Word"  from  Temple  Square, 
presented  over  KSL  and  the  Columbia  Broadcasting  System  June  22,  1969.  Copyright  1969. 


September  1969 


77 


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enroliment  applications  now  being  accepted  for 
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78 


Maya 

By  Don  L.  Searle,  Jr. 

The  seedcase  breaks 
And  the  stalk  fights  free, 
Noiv  struggling  ivith  earth, 
Notv  rising  heavenward, 
Lifted  by  ivind,  and  drawn  on 
By  the  siren  song  of  sun. 

In  his  maize,   the  Indian  tiller 

sees 
Fidfillment  of  the  promise 
Left  by  his  fathei-s, 
Who  have  thus  tilled  their  crops 
For  centuries,  eras,  generations. 

In  his  heart,  he  feels,  too, 
Fulfillment  of  a  jjromise. 
The  bursting  of  a  seed. 
And,  though  he  knotvs  not  the 

soiver. 
Yet  knoivs  the  seed  is  good. 
The  promise  left  by  his  fathers 
Tells  him  he  is  a  child  of  God, 
Strayed  these  many  centuries. 
Whom  his  Eternal  Parent  will 

rescue. 
He  is  god-seed,  and  will  not  be 

abandoned. 
But  will  bloom  too. 
And  produce,  and  be  harvested 
By  the  Soiver  who  has  thus  tilled 

his  crops 
For  centuries,  eons,  and  eterni- 
ties. 


Improvement  Era 


One  Vote  Can  Change  History 


By  Henry  C.  Nicholas 

•  The  right  to  vote,  to  exercise  one's 
political  franchise,  in  whatever  nation 
one  finds  himself  is  based  on  a  re- 
sponsibility that  all  Christians  and  men 
of  goodwill  must  honor  if  they  are  to 
continue  their  democratically  oriented 
societies.  To  emphasize  the  matter, 
history  affords  many  instances  where 
only  one  vote  changed  or  would 
have  changed  the  entire  course  of  his- 
tory. No  one  need  ever  think  his  vote 
does  not  count.    It  counts  immensely. 

One  vote  in  1774  prevented  the 
United  States  from  becoming  an 
independent  nation  within  the  British 
Empire.  When  the  First  Continental 
Congress  met  in  Philadelphia,  the  pro- 
posal was  made  that  America  remain 
In  the  British  Empire  as  a  separate, 
political  entity,  an  imperial  relationship 
such  as  that  of  Canada  and  Australia 
today.  This  proposal  was  defeated  by 
a  margin  of  one  vote,  and  it  is  but  one 
of  a  number. of  historic  instances  in 
which  a  single  vote  has  decided  the 
destiny  of  a  nation. 

In  1868  impeachment  proceedings 
in  the  U.S.  Senate  against  President 
Andrew    Johnson    lost    by    one    vote. 

In  modern  times  a  single  vote 
exerted  a  tremendous  influence  on  the 
Allies'  winning  World  War  II.  In  the 
summer  of  1941,  when  German  troops 
were  rolling  through  Russia,  and  Japan 
was  perfecting  the  last  details  of  its 
attack  on  Pearl  Harbor,  the  House  of 
Representatives  voted  on  the  proposal 
to  disband  our  new  army  of  1,500,000 
men.  This  proposal  was  defeated  by 
the  narrow  margin  of  one  vote. 

The  sum  of  it  all  is  that  your  vote 
counts — and  it  counts  heavily.  O 


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VISIT  OUR 
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Everything  is  new.  The 
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you  music  lovers  from  out 
of  town  to  visit  us  this  com- 
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You  will  enjoy  our  new 

facilities.     Come    in     and 

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Phone:  364-6518 


79 


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izer  Americans"  now! 


AT  BENNETT'S  DEALERS 
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Buffs 

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80 


Mormon   Battalion 

Although  I  enjoyed  "The  Mormon 
Battahon  Monument  in  San  Diego" 
[June],  I  flinched  when  I  encountered 
three  geographical  errors:  (1)  Cajon 
Pass  does  not  cross  the  Sierra  Nevada 
Mountains.  It  crosses  the  San  Bernardino 
Mountains  over  150  miles  south  of  Mt. 
Whitney,  which  is  located  near  the  ex- 
treme southern  end  of  the  Sierra  Nevada 
range.  (2)  The  Truckee  River  flows 
easterly  off  the  Sierra  Nevada  into  Ne- 
vada, finally  draining  into  Pyramid  Lake 
northeast  of  Reno.  It  would  have  been 
impossible  for  the  soldiers  to  walk  up 
the  California  coast  to  the  Truckee  River, 
inasmuch  as  the  Truckee  does  not  enter 
the  ocean.  (3)  It  would  have  been 
equally  impossible  for  the  soldiers  to  fol- 
low the  Truckee  to  Sacramento.  The 
Truckee  flows  easterly  away  from  Sacra- 
mento. The  nearest  it  comes  to  Sacra- 
mento is  in  its  headwater  areas,  which 
are  located  nearly  100  miles  east  of  Cali- 
fornia's capital  city. 

Edwin  P.  Pister 
Bishop,  Californi.\ 
And  now  we  flinch. 

Fiction 

I  feel  I  must  tell  you  how  much  I  have 
enjoyed  the  fiction  you  have  used  in  the 
Era  in  the  past  year.  I  was  particularly 
delighted  with  "A  Happy  Misunder- 
standing" [May]  and  "Be  Jubilant,  My 
Feet"  [March],  and  was  impressed  by 
"Personal  Appraisal"  [April],  "With 
What  Measure"  [July  1968],  as  well  as 
several  others.  I  hope  you  will  continue 
to  use  these  kinds  of  stories  often.  I 
would  like  to  see  more  articles  along  the 


lines  of  "The  Long  Hot  Summer  of 
1912"  that  give  us  a  glimpse  of  true 
pioneer  experiences. 

Grace   Diane  Jessen 
Glenwood,    Utah 

Another  Irishman 

I  am  only  12  years  old  but  I  read  the 
Era  a  lot  and  soon  I  will  be  13.  I  read 
your  article  "The  Mormons  and  the  Irish" 
[April]  and  just  wanted  to  tell  you  my 
story.  My  father  is  an  Irish  convert.  I 
was  two  years  old  when  he  joined  the 
Church.  I  wrote  to  give  you  one  more 
example  of  an  Irish  Mormon. 

Pamela  Powers 
Seattle,   Washington 

Conference  Talks 

Thank  you  for  publishing  the  Era  each 
month.  My  testimony  is  strengthened 
each  time  I  read  it.  Since  I  am  a  mis- 
sionary in  Chile  I  don't  have  an  oppor- 
tunity to  listen  to  general  conference,  but 
the  talks  are  published  in  the  Era.  It  is 
really  interesting  to  find  out  that  the 
Spirit  can  be  felt  in  the  written  word 
as  well  as  the  spoken.  I'm  thankful  that 
the  Lord  has  blessed  me  with  the  ability 
to  read,  the  simple  gift  of  reading. 

Elder  Stanley  Church 
Chilean  Mission 

The  deaf  and  hard-of-hearing  Latter-day 
Saints  wish  to  express  their  thanks  for 
the  Era  coming  into  their  homes  each 
month,  especially  the  general  conference 
issues.  Not  being  able  to  hear  radio  or 
TV,  or  not  knowing  if  the  persons  giving 
the  interpretation  signs  to  us  are  com- 
pletely accurate  in  their  sign  signals,  the 
Era  is  our  lifeline.  We  deaf  Latter-day 
Saints  love  the  Era. 

Sister  Joan  Parry 

Oakland  (  California  )  Fifth  Ward 

The  May  Issue 

Your  May  conversion  to  a  women's 
magazine,  minus  the  problem  page, 
comes  as  somewhat  of  a  surprise,  but  .  .  . 
excuse  me  while  I  change  the  nappies 
and  get  on  with  knitting. 

Peter  John  Bleach 
London,  England 


Zinnia  Parade 
By  Beth  M.  Applegate 


The    leaves   of   the   garden   are 

blackened  and  dead, 
But    there    still   is   fire    in   the 

zinnia  bed 
Where,   like   rigid   old   soldiers, 

roiv  after  row, 
The  scarlet  zinnias  parade  in  a 

shotv. 
"Eyes  right.    Present  arms.    At 

ease  men.  At  ease." 


Down  the  line  they  all  turn  at 

the  trill  of  a  breeze. 
Gorgeous  old  troopers  all  game 

to  the  last. 
They  hate  to  acknowledge  that 

summer  is  past; 
Standing   stiff   in   their   glory, 

they  know  they  are  beat. 
And  that  this,  their  last  call,  is 

their  final  retreat. 


Improvement  Era 


Computers 
are  for 
counting. 


People 
are  for 
counting  on. 


A  great  combination  working  for  you  at  Union  Pacific. 


It's  not  what  computers 
do,  but  what  people  do 
with  them. 

Our  people  are  noted 
for  their  computer  sense. 
That's  how  they  line  up 
facilities  so  quickly,  how 
they  sort,  switch,  weigh  and 
couple  thousands  of  cars 
on  the  move,  how  they 
whisk  your  freight  smoothly 


into  the  traffic  flow. 

Union  Pacific  people 
use  computers  to  spot 
trouble  before  it  happens, 
to  watch  your  shipment 
as  it  speeds  along,  to 
flash  information  back, 
if  needed. 

To  do  the  best  job,  we're 
spending  millions  every 
year  on  computers,  re- 


search, new  equipment 
and  facilities.  But  the 
value  of  the  people  who 
run  them  can't  be  com- 
puted. In  customer 
service,  they're  priceless. 
For  industrial  property 
information,  write  in 
confidence  to  Edd  H. 
Bailey,  Pres.,  Union 
Pacific,  Omaha  68102. 


UNION 

PACIFIC 

RAILROAD 


GOLDEN  SPIKE 


1869  11969 


CENTENNIAL 


Use  the  sharp  new  tools  of  Union  Pacific. 


September  1969 


81 


T"- 


kiiiSi''*f%*<i,>* 


TbeseTimes 


New  Patterns 
inWo rid  Affairs 

By  Dr.  G.  Homer  Durham 

President,  Arizona  State   University 
at  Ternpe 

•  With  men  on  the  moon,  there 
are  new  patterns  in  world  affairs. 

Complete  domination  of  foreign 
policy  consideration  by  the  United 
States  on  the  one  hand,  and  the 
USSR  on  the  other,  has  come  to 
an  end.  The  dissonant  duet  has 
been  joined  by  other  voices. 

The  world  after  1945  was  domi- 
nated by  the  two  super-powers, 
the  USA  and  the  USSR.  The  shift- 
ing patterns* since  that  time  were 
at  first  hardly  discernible.  NATO, 
formed  in  1949,  emphasized  the 
super-power,  bi-polar  world.  Twen- 
ty years  later,  NATO  still  exists, 
but  who  can  name  the  American 
commander  or  identify  the  loca- 
tion of  his  headquarters? 

A  genuine  American,  hard-line 
conservative  of  my  acquaintance 
is  spending  a  summer  vacation  in 
Yugoslavia,  not  San  Diego.  This 
would  have  been  unthinkable  a 
few  years  ago.  President  Richard 
Nixon  in  the  same  summer  visits 
Romania.  Despite  the  Czech  in- 
vasion and  crisis  of  a  year  ago, 
the  patterns  are  shifting. 

What  has  changed  since  Dwight 
D.  Eisenhower  left  Columbia  Uni- 
versity to  command  the  NATO 
forces  20  years  ago? 


;\-\- 


">e     '    5»"*  ^  * 


.# 


'?^Sf*' 


1.  Personalities.  Most  of  the 
leadership  personifying  the  post- 
1945  super-power  system  has 
changed.  Under  Mr.  Truman 
the  postwar  situation  gave  rise  to 
the  term  "cold  war."  Mr.  Truman 
left  the  American  presidency  in 
January  1953.  Stalin  died  the 
following  spring.  Malenkov,  who 
succeeded  Stalin,  was  a  short- 
termer  in  Russian  leadership. 
President  Eisenhower  and  Mr. 
Khrushchev  developed  a  brief 
"entente."  In  China  Mao  defeated 
Chiang  in  1949 — asserting  what 
soon  came  to  be  a  "third  force" 
in  Asia.  The  growing  tension  be- 
tween Russia  and  China  has  now 
become  apparent.  Border  inci- 
dents reveal  the  split. 

"Titoism"  in  Yugoslavia  by  the 
time  Eisenhower  was  President 
demonstrated  that  Communist 
nationalism  in  Europe  was  a 
stronger  motive  than  international 
Communist  solidarity.  The  Hun- 
garian revolt  in  1956,  the  Czech 
incidents  through  1968,  and 
certain  signs  in  Poland,  although 
not  politically  successful,  have 
made  the  same  point.  The  impact 
of  Maoist  doctrine  in  such  distant 
points  as  Albania,  Africa,  and 
Latin  America  have  indicated 
other  variances. 

The  rise  of  De  Gaulle  under  a 
new  French  constitution  and  his 
departure  from  office  in  the  spring 
of  1969  probably  marked  the 
shifts  to  a  new  pattern  as  clearly 
as  anything.  Churchill,  Adenauer, 
Truman,  Eisenhower,  Attlee,  Eden, 
Stalin,  Malenkov,  and  De  Gaulle 
have  given  way  to  others.  Even 
Fidel  Castro,  not  on  the  center 
stage  in  1945,  has  been  around 
long  enough  not  to  provoke  over- 
anxiety. 

The  passing  parade  of  person- 
alities and  the  forces  behind  them 
indicate  that  the  world  of  the 
1970s  is  to  be  quite  different. 
The  replacement  of  the  dissonant 
duo  by  a  small  chorus — in  which 


82 


Improvement  Era 


there  are  two  powerful   voices — 
makes  a  different  world. 

2.  Economic  systems.  The  cast 
of  characters  among  the  world's 
economic  systems  has  also  altered 
sufficiently  to  indicate  something 
about  the  new  patterns.  Instead  of 
the  USA  dominating  world  produc- 
tion, as  it  did  immediately  after 
1945,  exporting  foreign  aid,  the 
USA  has  experienced  a  gold  drain. 
An  export  imbalance  has  appeared 
from  time  to  time  in  the  past 
several  years.  President  Johnson's 
term  saw  even  a  threat  to  control 
foreign  travel  and  spending  abroad 
by  individual  Americans. 

The  Bretton-Woods  internation- 
al monetary  fund  agreement  has 
been  patched  up  several  times 
since  1945.  The  franc  has  been 
devaluated  and  then,  with  De 
Gaulle's  new  francs,  has  become 
a  solid  currency.  The  British  pound 
has  been  devaluated  at  least  twice 
since  the  war  and  is  still  in  trouble. 

But  the  big  economic  changes 
have  come  in  Japan,  West  Ger- 
many, and  the  European  common 
market  countries,  in  contrast  with 
what  existed  in  1945.  The  eco- 
nomic patterns  of  the  future  deep- 
ly involve  Japan,  West  Germany, 
the  USA,  and  the  USSR  and  their 
respective  national  and  interna- 
tional ties. 

These  changes  have  likewise 
dramatized  the  difficulties  of  the 
Latin  American  nations.  And 
Pompidou's  willingness  to  remove 
the  French  veto  of  British  entry 
into  the  European  community  will 
have  side  effects  in  Africa  and  the 
so-called  commonwealth  countries 
of  the  "sterling  area."  Automa- 
tion, electronics,  computer  tech- 
nology, space  satellites  all  mark  a 
different  economic  world  than  in 
1945. 

3.  Political  systems.  Political 
institutions  change  more  slowly 
than  the  economic.  Structures  of 
existing  systems  change  much, 
much  more  slowly  and  with   less 


frequency  than  the  personalities 
who  occupy  them.  To  a  large  ex- 
tent, the  new  personalities  and  the 
new  economies  of  the  1970s  face 
the  different  world.  But  today's 
leaders  confront  the  world  with 
the  same  kind  of  political  mech- 
anisms as  those  of  1945.  Some  of 
these  instruments  may  be  sadly 
outmoded  in  the  age  of  satellites, 
space  technology,  747s,  and 
jumbo  jets.  But  there  are  some 
new  members  of  the  cast  of  char- 
acters. Equipped  with  the  old 
political  instruments,  the  United 
Nations,  varying  types  of  weap- 
onry, and  the  political  institutions 
of  each  national  system,  the  new 
members  of  the  cast  since  1945 
show  that  the  play  on  the  world 
stage  is  indeed  different. 

The  most  notable  change  is 
the  replacement  of  the  former 
British  imperial  system  with  forty 
or  fifty  new  nations.  Many  of  them 
are  in  Africa.  But  also  included 
are  such  entities  as  Malta,  a  small 
island  in  the  Mediterranean,  to 
which  the  U.S.  now  names  a  full- 
fledged  ambassador  (John  C. 
Pritzlaff,  incidentally,  of  Arizona). 
In  a  weightier  sense,  India  since 
1945  has  been  divided  into  two 
great  and  populous  nations,  India 
and  Pakistan.  Burma  has  likewise 
emerged  and  given  the  U.N.  its 
third  Secretary-General,  U  Thant. 
The  French,  Dutch,  and  Portu- 
guese empires  have  been  dis- 
solved. Algeria  and  Indonesia  are 
significant  examples  of  new  na- 
tions that  have  emerged.  Finally, 
but  of  deep  import,  Israel,  Jordan, 
and  Egypt  have  become  inde- 
pendent nations,  adding  Nasser, 
Mrs.  Meier,  and  King  Hussein  to 
the  new  parade  of  leadership. 

In  this  milieu,  the  United  States 
became  involved  in  "a  land  war  in 
Asia,"  against  which  all  our  former 
leaders  warned.  This  involvement 
seems  to  have  promoted  more 
unrest  in  the  United  States  than 
any  event  in  our  national  history 


September  1969 


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83 


— short  of  civil  war  in  1861. 

No  one  knows  the  future.  But 
I  suspect  that  from  Mr.  Nixon's 
trip  to  Romania,  what  preceded  it, 
and  what  follows  it  that  does  not 
immediately  meet  the  eye,  Ameri- 
can-Soviet relations  may  resume 
the  point  preceding  the  U-2  inci- 
dent. Before  that,  Vice-President 
Nixon  could  go  to  Moscow  and 
discuss  the  merits  of  American 
washing  machines  with  Mr. 
Khrushchev.  Or,  Mr.  Khrushchev 
could  come  to  the  United  States, 


and,  rather  than  bang  his  post-U-2 
shoe  on  the  U.N.  table,  he  could 
view  with  wonder  an  Iowa  farm 
and  its  corn  crop. 

From  Nelson  Rockefeller's  mis- 
sion to  Latin  America,  perhaps  the 
administration  will  find  it  advis- 
able to  recognize  the  Castro 
regime  and  even  make  a  trade 
agreement,  including  resumption 
of  less  than  hijacked  jet  transport 
to  and  from  Havana.  At  least 
voluntary  trips  to  Havana  would 
appear  to  be  preferable  to  involun- 


tary ones.  The  fact  that  so  many 
now  make  the  trip,  receive  steak 
dinners  in  Havana,  experience 
little  delay,  and  then  "enjoy"  re- 
turn flights  to  the  U.S.  would  seem 
to  indicate  something.  As  person- 
alities and  economic  patterns 
change,  the  late  seventies  might 
even  see  a  TWA  flight  to  Shanghai. 
Perhaps  in  the  eighties  tour  ex- 
cursions might  be  advertised  to 
the  Shanghai  Hilton.  At  least  these 
are  some  possibilities  that  may 
cause  us  to  ponder  in  these  times. 


It's  U  and  I  .  .  .  grov^^n  nearby! 


84 


Improvement  Era 


A  New  Look  at  the  Pearl  of  Great  Price 

Part  8  (Continued) 


£  \7^^ 


I   1  *fff%^^ 


"SJ%^ 


Facsimile  No.1,  by  the  Figures 


9  Dick:  Why  are  the  figures  in  Fac- 
simile No.  1  numbered  backwards? 

Mr.  Jones:  Some  people  have  objected 
to  the  numbering  and  have  even  seen 
in  it  evidence  of  fraud.  But  if  you  will 
look  very  closely  you  will  see  that  the 
numbers  are  not  written  in  ancient 
Egyptian  at  all,  but  in  modern  Amer- 
ican. They  have  been  put  in  purely 
for  convenience  in  identifying  the 
various  figures  under  discussion.  And 
just  as  those  figures  can  be  discussed 
in  any  order,  so  there  is  no  mystic  or 
symbolic  significance  whatever  in- 
tended in  the  numbering.  The  first 
eight  figures  are  numbered  in  a  per- 
fectly consistent  order  beginning  at  the 
top  and  reading  from  right  to  left.  The 
animated  figures  naturally  come  first, 
being  the  actors  of  the  play  rather  than 
mere  properties — that  is  why  the  croco- 
dile, No.  9,  has  precedence  over  the 
purely  symbolic  lotus,  No.  10;  and  the 
"gates  of  heaven,"  being  far  more  con- 
spicuous and  specific  than  the  vague 
hatch-lines  "signifying  expanse"  (Fig. 
12),  are  given  priority  over  them. 

Dick:  But  why  does  the  numbering  of 
the  four  jars  go  from  right  to  left? 

Mr.  Jones:  The  natural  transition 
from  Figure  4  is  to  the  nearest  jar,  Fig- 
ure 5.  That,  I  think,  is  all  there  is  to 
it.  Actually,  the  canopic  jars  are  num- 
bered in  the  correct  order  of  their  im- 
portance, but  that  is  probably  a  mere 
coincidence. 

Dick:  How  about  the  next  figure? 

Mr.  Jones:  The  jackal  head,  called 
here  "the  idolatrous  god  of  Libnah." 
That  is  the  most  easily  recognized  of 
all  the  names. 


By  Dr.  Hugh  Nibley 

Jane:  Why  is  it  so  easy? 

Mr.  Jones:  Because  the  name  has 
actually  turned  up  in  the  Egyptian  rec- 
ords, and  been  obligingly  transposed 
into  good  Canaanite  by  Professor 
Burchardt  as  plain  and  simple  Libnah, 
designating  an  unknown  geographical 
region. ^^^'^  Also,  however  you  look  at 
it,  it  always  means  the  same  thing. 
Take  the  Semitic  root  l-b-n:  what  do 
Mount  Lebanon  (the  snow-covered), 
lebon  (which  is  Arabic  for  milk),  and 
lebanah  (which  is  Hebrew  for  moon) 
have  in  common? 

Dick:  That's  easy.  They  are  all 
white.i=o 

Mr.  Jones:  Shining  white.  And  ac- 
cording to  the  Rabbis  the  name  of 
Abraham's  relative  Laban  means  white- 
faced  or  blond — another  indication  of 
blondness  in  Abraham's  family.^-^  And 
in  the  Indo-European  family  what  do 
Alps,  lamps,  Olympus,  and  all  limpid 
and  lambent  things  have  in  common? 
They  too  are  shining  white.  The  end- 
ing -ah  would  normally  be  the  femi- 
nine ending  designating  a  land  or 
region  "as  the  mother  of  its  inhabi- 
tants," as  the  formula  goes.  Libnah 
would  be  the  White  Land,  and  there 
were  places  in  Palestine  in  Abraham's 
day  called  Libnah,  "whiteness";^-'- 
then  too,  Levi  had  a  son  Libni,  whose 
name  meant  white. ^-^ 

Dick:  So  Joseph  Smith  could  have 
got  the  name  from  the  Bible  and  found 
out  what  it  meant  from  a  dictionary. 

Mr.  Jones:  Indeed  he  could  have, 
but  does  he  ever  make  capital  of  the 
name?  Does  he  ever  connect  it  up  with 
whiteness  or  anything  else?  Neither  he 


or  any  of  his  contemporaries  knew  that 
the  Egyptians  always  identified  the 
jackal-god  of  Figure  6  with  the  White 
Land. 

Dick:  Did  they? 

Mr.  Jones:  Most  certainly  and  em- 
phatically. Our  friend  Anubis  of  the 
jackal's  head  at  all  times  enjoyed  two 
constantly  recurring  epithets. 

Jane:  What's  an  epithet? 

Mr.  Jones:  It  is  a  descriptive  tag  put 
to  the  name  of  some  famous  person  or 
thing,  like  "Long-haired  Achaeans,"  or 
"Honest  Abe,"  or  "Mack  the  Knife." 
An  epithet  is  used  so  often  and  so  auto- 
matically that  it  is  practically  part  of 
the  name — a  sort  of  title.  Well,  from 
first  to  last  Anubis  always  had  two 
special  epithets:  he  was  "Lord  of  the 
White  Land"  and  "Chief  of  the  West- 
erners." If  you  will  look  at  the  chart 
you  will  notice  that  the  jackal-headed 
jar  also  represents  the  West. 

Jane:  What  is  the  White  Land? 

Mr.  Jones:  That  is  just  what  Profes- 
sor Kees  asked  himself.  He  decided  that 
"Lord  of  the  White  Land"  (nb  ta  djesr) 
is  derived  from  the  idea  of  "Lord  of 
the  shining,  sanctified  [prachtigen, 
geheiligten]  Land,"  that  being  a 
euphemism  for  the  necropolis.^-* 

Dick:  And  everybody  knows  that  the 
necropolis  is  in  the  West.  That  would 
make  him  Lord  of  the  westerners! 

Jane:  But  wasn't  Upper  Egypt,  the 
Southern  Kingdom,  the  land  of  the 
white  crown  and  the  white  palace  and 
the  white  mace,  and  all  that? 

Mr.  Jones:  There  was  a  strong  temp- 
tation once  to  locate  the  "White  Land" 
of  Anubis  in  Abydos,  but  Kees  showed 


September  1969 


85 


Fac.  I,  Fig.  10.  Here  the  four  lotuses  frame  the  palace  gate  on  which  Pharaoh  himself 
reposes  as  a  lion.  These  vessels  are  of  a  type  brought  by  foreign  visitors  to  Egypt  as 
gifts  to  Pharaoh.  Here  the  lotus  may  well  symbolize  the  exchange  of  courtesies  between 
the  court  of  Egypt  and  its  guests. 


■k  zK- -^k -k -A-'k -k i^ -^ -k  :h 


PLaM 


Here  a 

similes 
holding 


line  of  pylons  exactly  resembling  those  in  Fig.  11  of  Papyrus  No.  1  (the  fac- 
are  unsatisfactory)  supports  three  portraits  of  a  Pharaoh  who  is  very  obviously 
up  the  sky.    They  are  assisting  him  in  this  function  as  pillars  of  heaven. 


SIDE  ELEVHTION 


EDD  El-EVflTION 


secTioM  on  n-n 


Fac.  I,  Fig.  11.  Most  of  the  great  early  tombs 
are  surrounded  by  24  pylons,  possibly  signifying 
their  nature  as  "pillars  of  heaven." 


that  White  Land  does  not  necessarily 
refer  to  Upper  Egypt,  though  he  ad- 
mitted that  the  meaning  of  the  term 
remained  obscure.^''*  But  very  early 
Brugsch  noted  that  of  the  four  canon- 
ical colors  the  official  color  of  the  West 
is,  surprisingly,  white — instead  of  a 
red  sunset.^-"'  On  the  other  hand,  the 
Libyans  to  the  west  of  Egypt,  noted  for 
their  white  skin  and  blue  eyes,^-*^  were 
identified  by  Josephus  with  the  Leha- 
bim,  from  a  root  Ihb,  meaning  "shin- 
ing," "flashing,"  Arabic  lubhah,  "a 
clear,  white  colour,  brightness  of  the 
complexion  or  colour  of  the  skin,"  ac- 
cording to  Lane.^-'  But  let's  avoid  too 


much  playing  around  with  words  and 
sounds,  which  is  altogether  too  easy, 
and  settle  for  a  few  fairly  certain 
points:  (1)  Libnah  does  mean  White 
Land;  (2)  "the  idolatrous  god  of 
Libnah"  does  have  the  mask  of  Anubis; 
(3)  the  jackal-headed  canopic  figure 
does  stand  for  the  West;  (4)  Anubis  is 
the  Lord  of  the  West;  (5)  he  is  also 
"Lord  of  the  White  Land";  (6)  white 
is  the  ritual  color  of  the  West.  That's 
enough,  without  bringing  in  the  white 
Libyans,  to  give  you  something  to  play 
with.  It  doesn't  prove  anything,  ex- 
cept, perhaps,  that  Libnah  is  a  very 
appropriate  name  to  use  if  you  want 


to  divide  up  the  world  into  four  regions 
or  races  according  to  Egyptian  practice. 

Dick:  But  how  about  Mahmackrah? 
That's  a  beast  of  a  different  color. 

Mr.  Jones:  But  even  more  interesting 
because  of  its  unusual  name.  Figure  7, 
"the  idolatrous  god  of  Mahmackrah," 
has  an  ape's  head,  though  sometimes  it 
is  shown  with  the  head  of  a  bull  or 
cow;  the  Egyptians  placed  it  at  the 
northern  quarter  of  the  horizon.  What 
makes  its  name  so  intriguing  is  that  it 
makes  sense  almost  any  way  you  di- 
vide it  up.  We  must  always  bear  in 
mind  when  confronted  with  the  often 
exotic-looking  foreign  names  that  oc- 


86 


Improvement  Era 


The  bold  and  dramatic  line  panels  and  pillars  are  found  only  in  sacred  buildings  in 
Mesopotamia  and  are  characteristic  of  the  earliest  palace  facades  and  tombs  of  Egypt, 
indicating  the  other-worldly  nature  of  those  structures.  In  Egypt  the  recessed  panels 
represent  gates  to  the  other  world,  and  the  pillars  flanking  them  the  pillars  of  heaven. 


The  lion  Nefertem  guards  Egypt's  northeast  frontier  with  his  big  knife  and  his  lotus — 
the  welcoming  committee  for  those  who  came  to  Egypt  from  Abraham's  Canaan.  The 
lotus  is  the  official  symbol  of  the  border  control  and  of  permission  to  enter  the  country. 


cur  in  the  writings  of  Joseph  Smith 
that  it  is  the  sound  and  not  the  sight 
of  the  name  that  is  being  conveyed. 
Baurak  Ale  and  Shaumahyeem  are  per- 
fectly good  Hebrew  if  you  read  them 
out  loud;  though  they  look  absolutely 
outlandish,  it  would  be  hard  to  give  a 
better  rendering  of  the  old  sounds 
without  the  use  of  a  phonetic  alphabet. 
The  names  of  our  canopies  are  ad- 
dressed to  the  ear  and  not  the  eye — 
that  is  why  it  is  possible  to  fluctuate 
between  Elkenah  and  Elkkener,  Korash 
and  Koash.  Mamackrah  suggests  all 
sorts  of  things  to  the  ear,  and  it  would 
take  us   a  long  time  to  ring  all   the 


possible  combinations  that  Semitic  and 
Indo-European  dictionaries  could  give 
us  on  the  syllables  mah,  mack,  and  rah, 
all  of  which  are  full  of  meaning  in  any 
language.  What  grabs  me,  for  example, 
is  the  middle  syllable,  not  plain 
"mack"  but  "mackr-"  and  of  course  the 
final  -rah.  What  I  hear  is  "Mah- 
mackr-rah."   That  means  a  lot  to  me. 

Jane:  Why  "mackr-,"  of  all  things? 

Mr.  Jones:  Because  it  reminds  me  of 
an  element  occurring  in  some  important 
Canaanite  names.  M/ir-Anat,  for  ex- 
ample, means  "champion  or  upholder 
of  the  goddess  Anat";^-®  and  Rameses 
II   called  himself   Mahr-B'l,   meaning 


upholder  of  Baal,  the  Canaanite  god.^^^ 
Mahr-Rah  would  be  the  champion  or 
upholder  of  Rah,  the  Egyptian  equiva- 
lent of  Baal. 

Dick:  But  this  "-mackr-"  is  spelled 
with  a  -ck-  instead  of  an  -h-. 

Mr.  Jones:  The  -h-  in  "mahr"  belongs 
to  the  root,  and  must  have  a  heavy 
sound  in  order  not  to  be  swallowed  up 
by  the  following  -r.  You  can  see  the 
shift  between  a  -k-  and  a  heavy  -h- 
sound  in  our  writing  of  Mi-cha-el, 
which  the  Jews  wrote  Mi-ka-el.  Inci- 
dentally, the  form  of  the  name  rather 
neatly  parallels  our  Ma-mackr-rah. 
Mi-cha-el,  like  Mi-ca-iah  (1  Kings  22), 


September  1969 


87 


'Our  lion-couch 
papyrus  is  a  political 
as  well  as  religious 
document... 


means  "Who  is  like  God?"  or  "He  who 
is  like  God."  Ma-  (written  Mah-  to 
lengthen  the  vowel  according  to  the 
invariable  practice  in  Mormon  scrip- 
tures) is  the  exact  Egyptian  equivalent 
of  the  Hebrew  Mi-,  so  that  Ma-mackr- 
rah  would  mean  "Who  is  the  upholder 
of  Rah?"  or  the  like— a  very  appropri- 
ate title  for  an  idol  whose  worshipers 
were  doing  everything  they  could  to 
equate  and  associate  the  gods  of 
Canaan  and  Egypt.  But  here  is  another 
possibility.  Among  the  "Old  Canaanite 
Names"  found  in  Egyptian  is  ma'gar, 
plus  a  vowel  ending,  transposed  into 
Caii^anite  as  Maq'arah,  meaning  "place 
of  buming."^^^'^  Since  Abraham  was 
known  anciently  as  "he  who  escaped 
the  burning,"  Mah-mackrah  could  be 
the  local  deity  of  the  place  of  sacri- 
fice. Though  "no  precise  geographical 
location  is  provided"  for  some  of  Abra- 
ham's most  important  experiences,^-'"' 
a  good  deal  is  being  written  today  (as 
we  shall  see)  about  his  many  con- 
frontations with  local  gods  in  Canaan. 
Here  is  the  idolatrous  god  of  Beth-shan 
who  is  called  Mkl-'a,  "the  great  god."i3o 
The  first  element  in  his  name,  Mkl-,  is 
Canaanite,  but  the  second,  -'a,  is  Egyp- 
tian; the  first  refers  to  the  Canaanite 
god  Mkl,  whose  name,  according  to 
L.  H.  Vincent,  means  "he  who  is 
able,"  "the  Omnipotent,"  while  the 
second  is  the  Egyptian  word  for  great — 
practically  the  same  thing;  so  that  the 
combination  gives  us  a  very  powerful 
figure  indeed — Mkl  the  Mighty,  "the 
god  of  power."^^^  Incidentally,  since 
Semitic  -I-  is  regularly  written  as  an 
-r-  in  the  Egyptian  renderings,  the 
Egyptian  form  of  this  name  would  be 
Mkr-'a.i32 

Dick:  And  since  ma-  is  Egyptian  too, 
Mah-mackr-rah  would  be  the  full 
name,  I  suppose.  "Who  is  mighty  like 
Re,"  or  "How  mighty  is  Rah"  or  some- 
thing like  that. 

Mr.  Jones:  We  must  be  careful  not 
to  go  overboard — it  is  all  too  easy.  But 
I  do  think  it  is  in  order  to  point  out 
that  the  well-documented  name  Mkl-'a 
(Mkr-ah)  exactly  parallels  El-kenah: 
in  each  case  the  name  of  a  Canaanite 


god  is  followed  by  an  Egyptian 
epithet  meaning  mighty.  I  can  think  of 
a  better  Egyptian  name,  though:  Rank 
gives  the  name  Mai-m-hqa  as  meaning 
"the  Lion  is  ruler."i^2a  q^^  tj-^jg  pattern 

Mai-m-akr-'ah  would  mean  "the  Lion 
is  Akr  the  great,"  Akr  being  the  earth- 
god  as  a  lion.  At  any  rate,  we  are  free 
to  guess  as  long  as  we  don't  preach. 

Jane:  But  what's  it  got  to  do  with 
an  ape's  head? 

Mr.  Jones:  Don't  you  remember?  The 
jar  with  the  ape's  head  signifies  north 
for  the  Egyptians — that  is  the  purpose 
of  this  particular  symbol.  For  the 
Egyptians,  Palestine  and  Syria  were 
the  lands  of  the  north. ^^^  So  now  we 
have  idols  for  the  east,  west,  and 
north — 

Dick:  — so  the  only  one  left  must 
belong  to  the  south. 

Mr.  Jones:  With  a  tip-off  like  that, 
we  are  naturally  prejudiced,  so  we 
should  proceed  with  care.  Our  last 
canopic.  Figure  8,  is  the  human-headed 
Imset,  who  in  the  Egyptian  system 
stood  for  the  south.  All  that  remains 
to  test  in  the  Book  of  Abraham  is  his 
name,  which  is  given  as  Korash  or 
Koash. 

Jane:  Which  is  it? 

Mr.  Jones:  The  different  spellings 
given  to  proper  names  in  the  Book  of 
Abraham  are  plainly  an  effort  to  ap- 
proximate their  sounds.  As  might  be 
expected,  it  is  especially  the  -r-  that 
causes  trouble:  Elkenah  appears  as 
Elkkener,  and  Korash  as  Koash,  also 
Jershon  as  Jurshon  and  Potiphar  as 
Potipher-^your  -r-  is  a  great  trouble- 
maker in  ancient  as  well  as  in  modem 
languages. ^^*  If  you  ask  me  which  of 
the  forms  is  correct,  I  unhesitatingly 
answer — they  all  are!  Anybody  who 
knows  anything  about  Arabic  also 
knows  that  you  can't  insist  dogmatical- 
ly on  one  official  pronunciation  for 
any  single  word — and  it  has  always 
been  that  way  in  the  East.  Here  is  an 
Egyptian-Canaanite  deity  whose  name 
can  be  read  as  Qesrt,  Qeserti,  Qsdt, 
Kousor,  and  Chrysor — and  that  is 
typical. ^^^  But  what  does  Koash  re- 
mind you  of — a  Bible  land  far  to  the 
south  of  everything? 

Jane:  The  Land  of  Cush? 

Mr.  Jones:  Of  course.  The  most  suc- 
cinct essay  on  Cush  is  in  the  Neix> 
Standard  Jewish  Encyclopedia  (1966), 
p.  515,  which  defines  Cush  as  "Region 
S  of  Egypt""  (Nubia,  Ethiopia)  in  He- 
brew and  other  ancient  languages.  It 
extended  "S  from  Elephantine  and 
Syene  (Aswan)."  It  has  also  been 
identified  with  southern  Arabia  and 
even  India.  The  names  of  the  four 
brothers,  Mizraim,  Punt,  Canaan,  and 
Cush  certainly  remind  us  of  the  di- 
vision of  the  world  into  four  regions. 


There  is  still  no  agreement  as  to  where 
the  lands  of  Punt  and  Cush  really 
were;  but  the  queen  of  Punt,  who  had 
dealings  with  Queen  Hatshpsut,  cer- 
tainly lived  in  the  South. 

Jane:  Wasn't  the  Queen  of  Sheba 
the  queen  of  the  south,  too? 

Mr.  Jones:  These  mysterious  southern 
queens  have  caused  considerable  per- 
plexity. Saba  was  on  the  other  side  of 
the  Red  Sea,  the  Arabian  side,  where 
some  people  put  Cush.^-'*''  But  however 
Sheba,  Punt,  Cush  and  Korash-Koash 
may  be  related,  the  one  thing  they  have 
in  common  is  that  they  are  all  in  the 
deep  south. 

Dick:  Including  Korash? 

Mr.  Jones:  Consider.  The  natives  of 
Saba,  way  down  there  at  the  south 
end  of  Arabia,  worshiped  a  goddess 
lagouth;  and  where  do  you  think  she 
came  from?  Heliopolis! 

Dick:  We  might  have  known. 

Mr.  Jones:  In  fact,  she  was  simply  a 
local  form  of  the  Egyptian  lady  Hathor, 
"the  regent  of  Heliopolis,"  worshiped 
not  only  in  Saba  but  also  in  Punt.^^'' 
But  the  interesting  thing  is  that  her 
worshipers  were  known  as  "the  people 
of  Koraish"  and  also  as  the  Beni- 
Qananee  or  Sons  of  Canaan.  Back 
home  at  Heliopolis  the  lady  went  by 
the  name  of  Wadjit,  which  was  semit- 
icized  into  Ozza,  under  which  title  she 
turns  up  as  "one  of  the  principal  idols 
of  the  Qoreish"  in  Mekkah.^^^ 

Dick:  Which  puts  her  in  the  south 
again.  But  weren't  the  Qoraish  the 
tribe  of  Mohammed,  and  didn't  they 
come  much  later? 

Mr.  Jones:  Well,  A.  B.  Kamal  be- 
lieved that  even  the  religion  of  the 
classical  Qoreish  was  strongly  influ- 
enced by  Heliopolis.  He  sees  a  con- 
nection in  the  tradition  that  an 
ancestor  of  Mohammed  "converted  the 
tribe  of  Khozaa  and  the  Himyarites 
[an  early  desert  kingdom]  to  the  wor- 
ship of  Sirius,"  which  they  called 
Sh'ri,  the  middle  sound  being  some- 
thing between  a  deep  guttural  and  a 
cough. ^^^^  You  may  remember  that 
Shagre-el,  meaning  "Sirius  is  god,"  was 
worshiped'  by  the  people  who  tried  to 
sacrifice  Abraham.^*"  As  to  the  Qoreish 
coming  later,  the  name  is  the  diminu- 
tive of  an  older  Korash;  as  you  know, 
the  Jews  held  the  Persian  Koresh 
(Cyrus)  in  great  esteem,^*^  but  there 
was  another,  Kharush,  a  legendary  king 
of  Babylon,  who  destroyed  Jerusalem: 
his  name  is  interesting  because  it  is  the 
reverse  of  Koraish,  and  means  "big  bad 
Korash."^*2  Finally,  a  tradition  pre- 
served by  the  Arabic  writers  designates 
by  the  name  of  Korash  the  father  or 
grandfather  of  the  very  king  who  tried 
to  put  Abraham  to  death.^*^  The  root 
k-r-sh  can  be  tied  to  a  great  number  of 


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Improvement  Era 


meanings,  but  as  a  proper  name  it  is 
peculiarly  at  home  in  the  south  and 
tied  to  the  worship  of  the  most  im- 
portant Egyptian  goddess.  Since  the 
south  is  the  only  direction  we  have  left, 
and  the  human-headed  canopic  jar  does 
stand  for  the  south,  we  may  as  well  let 
it  stand  there  for  the  present.  Remem- 
ber— we  are  not  settling  but  raising 
questions,  not  shutting  but  opening 
doors.  There  are  plenty  of  doors  that 
need  to  be  looked  into. 

Dick:  But  what  about  the  next  figure, 
number  9,  "the  idolatrous  god  of 
Pharaoh"?  Doesn't  he  sort  of  spoil  the 
four  brothers  act? 

Mr.  Jones:  On  the  contrary,  he  is  in- 
dispensable to  it.  In  the  "quadri- 
lateral" geographical  patterns  of  the 
Egyptians,  Maspero  observed,  "we  find 
the  four  cardinal  points  who  with  the 
creator  form  the  Five."  That  is  why 
the  primal  Ogdoad  of  Heliopolis,  com- 
prised of  the  four  gods  of  the  universe 
with  their  wives,  ends  up  as  an  En- 
nead,  an  odd  number — they  have  to 
have  one  president  at  their  head,  and 
he  makes  it  nine.^*^ 

Dick:  Why  do  they  have  to  have  just 
one  at  their  head? 

Mr.  Jones:  Because  he  is  the  One  in 
the  Center,  and  the  center,  which  is  a 
perfect  and  invisible  point  and  the  pole 
of  everything,  can  only  be  one.  Profes- 
sor Posener  notes  that  to  the  four 
directions  is  added  "the  center  of  the 
earth,  hry-ib  ta"  so  that  we  sometimes 
read  of  the  "five  parts"  of  the  world 
instead  of  four.^*^  Sethe  has  discussed 
the  psychological  reason  for  this:  No 
matter  where  you  are,  there  are  always 
four  main  directions — from  where? 
From  you!  You  are  the  one  in  the 
middle,  and  the  four  directions  exist 
only  by  virtue  of  your  awareness. ^'° 
Indeed,  Friedrich  Ratsel  began  his 
epoch-making  geography  with  the  state- 
ment, "Every  man  regards  himself  as 
the  center-point  of  the  universe  around 
him."  The  Egyptians  were  keenly 
aware  of  this.  In  the  Salt  Papyrus,  for 
example,  we  see  the  four  houses  of 
the  world,  the  four  gates,  and  the  four 
cardinal  points  all  arranged  around  a 
fifth  sign  in  the  middle,  the  ankh 
sign  of  life,  signifying  the  presence 
in  the  center  of  the  Hidden-One,  Great- 
One,  Unknown-One,  Unseen-One, 
Amon  the  Father  of  All  Life.^^"  In 
"the  Ideal  House  of  Life,"  according  to 
the  Egyptians,  the  four  houses  surround 
"the  hidden  one  who  rests  within  .  .  . 
the  Great  God.  ...  It  shall  be  very 
hidden,  very  large.  It  shall  not  be 
known,  nor  shall  it  be  seen."^"* 

Dick:  What's  it  all  about? 

Mr.  Jones:  A  basic  reality  of  existence. 
The  Four  Sons  of  Horus,  as  you  know, 
were  the  stars  of  the  Big  Dipper,  point- 


ing ever  to  the  pole  of  the  universe — 
the  most  important  object  in  the  cos- 
mos.   Yet  there  was  nothing  there! 

Jane:  Why  not? 

Mr.  Jones:  Because  in  the  days  when 
the  Egyptians  first  took  their  bearings 
on  the  universe  there  was  no  North 
Star  such  as  we  know  it  today — there 
was  just  empty  space,  as  far  as  mortal 
eye  could  see,  and  that  just  at  the  point 
where  all  things  come  together  and 
around  which  all  things  move  as 
around  the  throne  of  God.  The  idea 
of  the  complete  absorption  of  the  Four 
in  the  One  is  most  often  expressed  by 
the  symbol  of  the  four-headed  ram 
sitting  in  the  middle  of  the  cosmic 
circle  (we  will  get  to  that  when,  if 
ever,  we  talk  about  Facsimile  No.  2!); 
the  "four  heads  on  a  single  neck"  show 
that  the  Four  by  uniting  create  a  per- 
fect unity,  a  single  individual  to  whom 
in  turn  they  owe  their  own  identity; 
they  are  thus  the  four  great  gods  imit- 
ing  to  create  the  universe  (the  ram- 
headed  god  is  always  the  Creator), 
and  also  to  re-create  Osiris  by  giving 
him  eternal  life.^*^  They  bring  comple- 
tion and  perfection  to  the  ha  of  Osiris 
when  they  all  meet  together  to  pool 
their  natures  and  their  powers.^^°  The 
idea  is  compellingly  expressed  in  the 
pyramid  and  obelisk,  which  designate 
"dominion  over  the  four  quarters  of 
the  world  and  the  zenith,"  the  zenith 
being  the  point  on  top  at  which  four 
planes,  lines,  and  solids  all  come  to  a 
single  point.^^^  Now  to  the  Egyptians, 
who  on  earth  is  the  One  in  the  Center, 
in  whom  the  life  of  the  race  is  concen- 
trated and  by  whom  it  is  sustained? 
I'll  give  you  a  hint:  The  sarcophagus 
of  King  Tutankhamon  shows  that 
Egyptian  kings  were  buried  in  four 
coffins,  one  within  the  other.^'"  Also, 
the  Pharaoh  sat  on  a  fourfold  throne, 
and  the  Pyramid  Texts  describe  the 
Four  Children  of  Geb  having  a  feast 
while  in  their  midst  sits  "the  king  on 
his  throne,  incorruptible,  unspoiled, 
unassailable."^^^ 

Dick:  What  has  this  to  do  with  the 
idolatrous  god  of  Pharaoh? 

Mr.  Jones:  As  everyone  knows,  the 
Egyptians  carried  their  cosmic  imagery 
over  into  the  affairs  of  earthly  govern- 
ment— or  vice  versa.  Whereas  in 
Canaan,  as  Stadelmann  has  shown, 
there  was  "no  fixed  and  established 
'Canaanite  religion' "  common  to  all 
the  regions  under  Egypt,  there  was  a 
single  centralized  Egyptian  cult,  cen- 
tering in  Pharaoh.^'^*  The  gods  of  Syria 
and  Palestine  are  extremely  hard  to 
study,  he  says,  because  their  relations 
to  each  other  are  "constantly  changing 
from  time  to  time  and  from  place  to 
place,""^  and  though  we  know  of  their 
existence,    we    know    almost    nothing 


about  their  cults. ^^'^  The  one  thing  that 
brings  them  together  in  a  sort  of  order 
is  "the  dogmatic  position  of  the  Egyp- 
tian King  as  overlord  of  the  Syro- 
Palestinian  area."^^'^  And  that  is  the 
situation  we  find  in  the  explanation 
to  Facsimile  No.  1,  where  everything 
eventually  comes  back  to  Pharaoh, 
and  where  "the  idolatrous  god  of 
Pharaoh"  (and  we  have  seen  that  the 
crocodile  was  just  that)  takes  his  place 
among  the  Egyptianized  gods  of 
Canaan.  This  is  a  reminder  that  our 
lion-couch  papyrus  is  a  political  as 
well  as  a  religious  document,  and  in- 
deed the  ancients  never  separated  the 
two  departments,  least  of  all  the  Egyp- 
tians. This  point  is  brought  home  with 
great  force  if  we  closely  examine  the 
next  figure   in  the  papyrus,  which   is 

Figure  10.  Abraham  in  Egypt: 

Dick:  If  that's  Abraham,  I'm  Julius 
Caesar. 

Mr.  Jones:  Hail  Caesar!  Haven't  you 
learned  yet  that  the  Egyptians  have 
their  own  special  ways  of  indicating 
things?  Notice  how  this  same  design  is 
identified  in  Figure  3  of  Facsimile  No. 
3:  "Signifies  Abraham  in  Egypt."  It 
is  not  a  portrait  but  a  symbol,  pure  and 
simple.  In  all  symbolism  there  are 
varying  degrees  of  realistic  representa- 
tion, ranging  from  near  portraits  to 
pure  abstraction.  The  Egyptian  could 
give  a  reader  a  pretty  good  idea  of  o 
man  on  an  altar;  but  how  would  he 
indicate  a  particular  individual  and  no 
other  on  a  particular  altar  in  a  particu- 
lar country?  For  that  he  would  either 
have  to  accompany  his  drawing  by  an 
explanatory  text,  as  Abraham  has  done, 
or  else  show  everything  symbolically, 
which  has  been  done  in  this  case  with 
considerable  clarity  and  economy. 

Dick:  I  don't  see  it — Abraham  in 
Egypt! 

Mr.  Jones:  Of  course  you  don't.  Even 
an  Egyptian  would  not  see  it  unless 
he  had  been  initiated  into  the  elements 
of  the  symbolism  involved,  but  I  think 
most  Egyptians  would  get  the  point  of 
the  lotus.  When  the  Egyptologists  of 
1912  explained  that  the  odd  things 
called  "Abraham  in  Egypt"  were 
merely  "an  offering  table  covered  with 
lotus  flowers,"  they  considered  their 
job  done — as  if  that  explained  every- 
thing.^^"^ 

Dick:  As  if  Joseph  Smith  couldn't 
recognize  the  flowers  too. 

Jane:  He  said  it  was  a  symbol,  didn't 
he? 

Mr.  Jones:  The  experts  who  brushed 
the  thing  aside  so  easily  seem  to  have 
been  completely  unaware  of  the  vast 
richness  and  variety  of  the  lotus  sym- 
bol in  Egypt.  No  subject  has  been  the 


September  1969 


89 


object  of  more  study  and  publication 
since  1912  than  the  meaning  of  the 
lotus  to  the  Egyptians,  and  the  very 
latest  study,  that  of  Peter  Munro,  con- 
cludes with  the  declaration  that  the 
many  identifications  of  the  lotus  with 
this  and  that  "are  still  imperfectly  and 
only  tentatively  understood,"  and  that 
we  do  not  yet  know  how  or  when  or 
where  the  lotus  came  to  be  associated 
with  so  many  different  ideas  and  indi- 
viduals in  the  Egyptian  mind.^^^  Our 
job  is  to  find  out,  if  we  can,  what  the 
particular  lotus  design  in  Facsimiles 
1  and  3  represents,  and  it  is  not  going 
to  be  easy.  Dr.  Spalding's  informants 
were  also  apparently  unaware  that  Pro- 
fessor Jequier  had  at  the  time  just  made 
a  special  study  of  Egyptian  lotus 
symbolism  and  declared  of  this  particu- 
lar lotus  arrangement;  "Nobody  .  .  . 
has  given  a  satisfactory  explanation  of 
this  type  of  monument."^^"  The  work 
still  remains  to  be  done,  but  at  least 
we  can  find  out  what  possible  inter- 
pretations of  the  symbol  an  Egyptian 
would  find  acceptable. 

To  begin  with,  in  both  Papyrus  No. 
1  and  Facsimile  No.  3  we  see  an  open 
lotus  with  buds  above  and  below  it 
arching  over  a  small  stand  with  a  fat 
little  pitcher  on  it.  In  Papyrus  No.  1 
the  stand  is  flanked  by  two  thin  jars 
which  are  missing  in  Facsimile  No.  3, 
and  since  the  two  drawings  are  given 
the  identical  interpretation,  our  atten- 
tion is  drawn  to  what  they  have  in 
common — the  lotus  and  the  buds.  Now 
this  lotus  combination  is  common 
enough  in  coronation  and  court  scenes, 
so  it  is  quite  at  home  in  Facsimile  No. 
3,  but  so  far  as  I  know  this  is  the 
only  lion-couch  scene  adorned  by  the 
presence  of  a  lotus-stand.  That  in  it- 
self should  be  enough  to  make  Egyp- 
tologists sit  up  and  ask  whether  there 
might  not  be  something  special  to  this 
picture  after  all.  If  you  will  step  into 
our  Opet  shrine,  you  will  notice  that 
there  are  no  lotuses  in  the  lion-couch 
scene.  But  look  around  you  at  the 
other  walls — what  do  you  see? 

Jane:  Lotuses  ever)^where! 

Mr.  Jones:  So  conspicuous,  in  fact, 
that  Professor  Rochemonteix  concluded 
that  the  lotus  must  somehow  express 
the  basic  idea  of  the  Osiris  cult  as 
celebrated  at  this  place.^^^  He  even  goes 
so  far  as  to  declare  that  "the  lotus  and 
the  papyrus  are  the  emblems  par  excel- 
lence of  Egyptian  religion,  exactly  as 
the  crescent  is  for  the  Moslems,  and  the 
cross  for  the  Christians,"  the  symbolism 
being  by  no  means  confined  to  funerary 
situations.^*^^ 

Dick:  Lotus  and  papyrus? 

Mr.  Jones:  The  exact  identification  of 
these  flowers  has  been  the  subject  of 
endless  discussion.     Some  have  main- 


tained that  the  papyrus  of  Upper  Egypt 
is  a  lotus  and  the  lotus  of  Lower  Egypt 
a  papyrus,  some  that  both  flowers  are 
lotuses,  others  that  both  are  papyruses 
— and  this  confusion  seems  to  go  right 
back  to  the  Egyptian  artists  themselves 
who  "constantly  and  deliberately  inter- 
changed lotus  and  papyrus. "^°2  g^t 
whatever  their  botanical  classification 
may  be,  these  two  flowers  enjoy  a 
position  of  unique  importance  in  Egypt, 
especially  the  lotus,  which  turns  up 
everywhere  in  Egyptian  art. 

Jane:  Then  it's  just  a  decoration. 

Mr.  Jones:  Far  from  it!  Though  some 
scholars  have  insisted  that  "there  is  no 
serious  religious  or  symbolic  signifi- 
cance ...  no  rebus  or  code  in  the  use 
of  the  lotus  in  decoration,"  the  same 
authorities  admit  that  apparently  deco- 
rative use  of  the  lotus  may  often  con- 
ceal a  sort  of  hieroglyphic  code.^*^^  "If 
we  know  the  value  of  these  symbols," 
wrote  De  Rochemonteix  long  ago, 
"these  ideograms,  we  can  discover  the 
dogmatic  sense  pursued  by  the  de- 
signer ...  his  piling  up  of  emblems 
which  at  first  sight  simply  astonished 
us."^°'  Thus  the  lotus-and-stand  com- 
bination in  the  tomb  of  Seti  I  "has 
adapted  itself  completely  to  the  pattern 
of  written  symbols,"  as  if  it  was  trying 
to  tell  us  something,^"'^  and  the  same 
design  in  tombs  of  the  Pyramid  Age 
may  "represent  the  titles  of  the  dead 
written  in  a  specialized  way,"  accord- 
ing to  I.E.S.  Edwards. ^^^ 

Dick:  So  our  lotus  and  stand  may  be* 
trying  to  tell  us  something  special  after 
all. 

Mr.  Jones:  It  is  the  monopoly  of  a 
particular  lotus  that  makes  one  sus- 
picious. If  all  the  Egyptians  cared 
about  was  their  decorative  effect,  what 
about  all  the  other  equally  beautiful 
flowers  they  ignore?  How  is  it  that 
hieroglyphic  flowers  are  almost  exclu- 
sively lotuses?^"''  That  only  the  blue 
and  white  lotuses  are  represented, 
though  the  rosy  lotus  was  more  decora- 
tive and  more  popular?^^®  That  the 
lotuses,  instead  of  being  depicted  in  the 
free-and-easy  manner  of  the  Egyptian 
artists,  are  almost  always  drawn  after 
"a  very  rigid  pattern"?i*'°  That  other 
plants  never  appear  to  compete  with 
the  lotus  in  heraldic  contexts?^'''" 

Jane:  What  are  heraldic  contexts? 

Mr.  Jones:  When  the  lotus  appears  as 
somebody's  coat  of  arms.  "The  lotus  is 
the  flower  of  Egypt  par  excellence," 
wrote  A.  Grenfell;  "also  it  is  the  sym- 
bol of  Lower  Egypt.  .  .  .  the  lotus  is 
the  typical  'arms'  of  Egypt. "^'^^  On  the 
other  hand,  in  the  earliest  times  it 
would  seem  that  the  lotus  stood  for 
Upper  Egypt  and  the  papyrus  for 
Lower  Egypt,^'-  though  Maspero  and 
A.   Moret  held   that  the   plants  were 


both  lotuses. ^''^ 

Dick:  So  the  lotus  can  stand  for  both 
the  land  of  Egypt  and  dead  people. 

Mr.  Jones:  That  isn't  even  tlae  begin- 
ning of  it.  We  seem  to  have  a  whole 
language  of  the  lotus.  Recently  Pro- 
fessors Morenz  and  Schubert  wrote  a 
book  about  it,  and  concluded  that  the 
various  interpretations  of  the  Egyptian 
lotus  are  in  a  state  of  hopeless  confu- 
sion today.^''*  And  still  more  recently 
Professor  Anthes  has  made  a  whole  list 
of  unanswered  questions  about  the 
lotus. ^'®  It  is  easy  and  pleasant  to 
speculate,  and  there  can  be  no  doubt 
that  there  is  something  very  funda- 
mental about  the  lotus.  It  is  easy  to  see 
why,  for  example,  the  lotus  and  papy- 
rus always  stood  for  Egypt  in  the  minds 
of  the  people,  since  "lotus  and  papyrus 
were  essential  constituents  of  this  un- 
changing significant  'landscape  of  the 
first  time,'  "  as  H.  Frankfort  puts  it.^^*^ 
And  because  the  lotus  growing  wild 
"afforded  ordinary  food  for  the  poor," 
it  represents  the  prodigal  life-giving 
abundance  of  the  land.^'^'  Also,  the 
first  life  that  appeared  from  the  pri- 
mordial waters  of  chaos  was  the  lotus, 
emerging  pure  and  white  at  Heliopolis 
out  of  the  primordial  ooze  of  the  "first 
land."^'^®  That  is  why  at  On  the  lotus 
went  by  the  special  name  of  Nefertem, 
the  god  "who  represents  the  universe, 
who  was  before  life  existed  and  who 
will  be  when  life  has  vanished.  .  .  ," 
as  Anthes  puts  it.^^''  It  is  the  lotus  that 
holds  the  secret  of  life  springing  up 
spontaneously,  apparently  out  of  noth- 
ing; during  the  long  ages  of  desolation 
when  only  the  empty  waters  existed, 
the  seed  of  life  slept  in  the  lotus,  ready 
to  come  forth  on  the  First  Day:  "With- 
in the  lotus  was  Re,"  the  sun,  waiting 
to  be  born  as  Khepri,  according  to  a 
hymn  from  Edfu:  "The  Sleeper  shall 
awake  when  the  light  comes  forth 
from  it.  .  .  ."^^^  Hence  the  idea  that 
all  life  finds  earnest  of  the  resurrection 
in  the  miracle  of  the  lotus.^^^  The 
king  is  described  in  the  Pyramid  Texts 
as  being  "in  the  lotus"  at  the  moment 
he  awakes  from  the  sleep  of  death.^®- 
As  Anthes  puts  it,  "the  lotus  at  Re's 
nose  gives  him  life  for  his  daily  jour- 
ney; this  refers  to  the  first  day  of  the 
Primal  Time,  when  the  Primal  Lotus 
gave  the  sun  the  power  to  live  and 
create."^^^  You  can  readily  see  why 
the  lotus  gets  a  big  play  in  funerary 
scenes. 

Jane:  Like  lilies  today. 

Mr.  Jones:  Botanically  the  Egyptian 
lotus  was  a  real  lily.^^*  And  since  Re 
and  the  king  and  Osiris  were  restored 
by  the  power  of  the  lotus,  so  it  was 
believed  that  everybody  might  enjoy 
the  same  privilege.^®^  But  the  funeral 
lotus  is  only  part  of  the  picture.  In  the 


90 


Improvement  Era 


latest  lotus  study,  Peter  Munro  shows 
how  the  lotus  being  identified  with  Re 
is  also  the  highest  god,  Atum-Re  at 
Hcliopolis;  and  how  as  the  Father  of 
the  living  king  he  must  also  be  Osiris; 
and  how  as  a  living  king  he  must  also 
be  Horus;  and  how  father  and  son 
and  Rc-Harachte  "fuse  in  the  com- 
posite form  of  Nefertem."^^*^  This 
Nefertem  seems  to  be  the  key  to  the 
whole  business;  a  lot  of  studies  have 
been  written  about  him,  one  emphasiz- 
ing one  aspect  of  his  nature  and  another 
another.  Nefertem  is  the  king  at  Hcliop- 
olis, represented  as  a  lotus  and  em- 
bodied as  a  lion. 

Dick:  Lotus  and  lion? 

Mr.  Jones:  You  will  notice  that  the 
guardian  lion  with  the  big  knife  al- 
ways has  a  huge  lotus  on  his  head  or 
behind  his  back — ^we  shall  soon  see 
why.  As  Nefertem,  the  king  comes 
down  from  heaven  to  rule  among  men, 
bearing  the  lotus  sceptre  that  gives  him 
all  power  on  earth  and  below  earth.^'^' 
But  it  is  important  to  note  that  his 
lotus  power  is  limited  to  his  earthly 
kingdom  alone — Nefertem  is  "the  rep- 
resentative of  purely  earthly  Kingship," 
as  Anthes  puts  it.'^'^'^  The  Pharaoh  sits 
on  a  throne  on  which  the  intertwined 
lotus  and  papyrus  shows  his  rule  over 
the  Two  Lands,^^"  their  stems  also 
binding  Asiatic  and  African  prisoners 
back  to  back,  showing  that  foreign 
lands  are  also  brought  under  the  bene- 
ficent sway  of  Pharaoh.^"°  On  the  same 
throne  designs  you  will  see  the  king 
himself  depicted  as  a  lion  treading  on 
his  foreign  enemies.^^"  The  lotus  and 
lion  are  constantly  found  together  in 
such  contexts  because  they  perform  the 
same  two  functions,  one  protective,  the 
other  aggressive. 

Jane:  Lotuses  attack  people? 

Mr.  Jones:  Yes,  but  first  of  all  they 
protect  them.  The  gift  of  a  lotus  is 
often  accompanied  by  the  hieroglyphic 
symbols  for  protection.^  "^  In  the  broad- 
est sense  Nefertem,  the  lotus-lion,  "pro- 
tects the  individual  against  anyone  who 
might  do  him  harm.""-  That  is  why 
the  lotus-sign  was  put  by  the  Egyp- 
tians on  everything  they  wanted  to 
protect — on  utensils,  clothes,  houses, 
"on  their  dresses,  furniture,  chairs, 
boats,  fans,"  while  in  the  tomb  of  the 
dead  the  lotus-sign  was  used  "as  a 
talisman  assuring  ...  an  effective  pro- 
tection against  its  enemies."^  "^  The 
power  of  the  lotus,  though  formidable, 
is  ever  benign  and  protective  in  nature, 
as  might  be  expected  from  its  life- 
giving  power.^°* 

Dick:  But  you  said  it  was  aggressive. 

Mr.  Jones:  Whenever  you  see  a  big 
lion  with  a  knife,  you  can  be  almost 
sure  of  seeing  a  huge  lotus  on  its  head 
or  back."-^  The  connection  is  explained 


by  their  common  home  in  the  marshes 
of  the  northeastern  frontier  of  Egypt, 
where  they  both  guarded  the  land 
against  marauding  Asiatics  of  the 
desert.  The  lion  Nefertem  and  his 
companion,  or  double  Myesis,  both 
"worshipped  in  a  lotus-flower,"  were 
at  home  on  the  extreme  northeastern 
borderlands,  the  home  of  Sopdu,  right 
up  against  Arabia. ■■"•'  You  will  recall 
that  the  great  fortress  there  was  called 
the  Dwelling  of  the  Lion,  and  stood 
amidst  the  shallow  lotus-filled  lakes 
that  along  with  the  crocodiles  and  the 
lions  of  the  surrounding  deserts  effec- 
tively discouraged  unauthorized  entry 
and  exit.  Right  down  to  the  time  of 
the  Caesars  it  was  one  of  the  main 
duties  of  Pharaoh  to  protect  this  all- 
important  gateway,  and  it  was  the 
custom  to  "venerate  the  protector  of 
this  frontier  of  the  land.""'  At  nearby 
Heliopolis  the  king  himself  was  Nefer- 
tem, both  lotus  and  lion,  "the  guard- 
ian"; "not  only  does  the  sight  of  him 
make  the  mountains  [that  is,  the 
Asiatics]  to  flee,"  wrote  Naville,  "but 
he  is  the  protector  of  the  other  divini- 
ties."^"'' His  speciality  is  terrifying 
would-be  invaders  from  the  East,  in 
which  capacity  he  is  also  identified 
with  the  other  lion-god  Myesis,  who 
also  wears  the  lotus. '"^  An  inscription 
tells  how  Horus  himself  turns  into  a 
lion  to  drive  the  enemies  of  Egypt  out 
of  Heliopolis  and  back  to  the  lion- 
house  on  the  border.-""  Seth,  the  arch- 
type  of  the  wicked  rebel  and  invader 
from  the  north  and  east,  is  stopped  cold 
at  the  border  by  the  lotus  "Nefertem, 
who  emerged  from  the  primordial 
waters  .  .  .  who  turned  back  Seth,  who 
opposed  the  foreign  countries  when 
the  heaven  was  overcast  and  the  earth 
wrapped  in  mists."-"' 

Dick:  I  can  understand  why  a  lion 
would  chase  strangers,  but  why  a  lotus? 

Mr.  Jones:  Professor  Kees  found  that 
odd  too,  and  suggested  that  it  might 
be  because  a  lotus  stem  will  cut  the 
fingers  of  anybody  who  tries  to  pull  it 
up.'-"-  But  whatever  the  reason  for  it, 
tfiis  hostility  brings  the  lotus,  accord- 
ing to  him,  into  a  "syncretistic  relation- 
ship to  the  guardian  deities  of  the 
eastern  Delta  [Sopdu],  who  make  him 
too  a  frontier  guard. "^"^  It  is  obvious 
that  the  lotus  is  more  "symbolic"  than 
the  fierce  lion,  but  it  plays  an  equally 
conspicuous  role  in  the  guarding  of  the 
northeast  frontier.  To  the  people  in 
the  hungry  lands  to  the  east,  Egypt  was 
something  special:  it  was  their  last 
chance  when  they  were  starving,  but 
while  they  were  there  they  hated  the 
place  and  yearned  to  get  back  to  their 
old  bang-up  life  in  the  desert.-"'  They 
were  a  dangerous  lot,  and  the  Egyptian 
records  show  that  they  were  carefully 


The  lotus  in 
Facsimile  No.  1  as  a 
symbol  for  Abraham 
can  be  well 
documented,  claims 
the  author 


checked  at  the  border  and  that  their 
every  move  was  watched  while  they 
were  in  Egypt.-"^  E.  A.  Speiser  has 
spoken  of  a  "societal  curtain  that 
separated  Egypt  and  Mesopotamia,  call 
it  the  lotus  curtain,  if  you  will" — he 
too  perceived  the  symbol  of  the  lotus. -°^' 

Dick:  But  why  did  the  Egyptians  let 
the  Asiatics  in  at  all?  Couldn't  they 
keep  them  out? 

Mr.  Jones:  They  not  only  didn't  keep 
them  out — they  actually  offered  them 
protection.  Therein  I  think  we  can  see 
the  unique  greatness  of  Egypt.  Only 
recently  Professor  Montet  pointed  out 
that  the  Egyptians,  contrary  to  what 
we  have  been  taught  to  think,  were 
really  great  travelers  and,  what  is  even 
more  surprising,  that  the  two  main 
duties  of  Pharaoh  were  (1)  to  keep  the 
movements  of  the  Asiatics  into  and 
within  Egypt  under  strict  control,  and 
(2)  to  protect  Egyptian  travelers,  mis- 
sionaries, merchants,  and  artisans 
abroad.-"'  Now  the  concern  for  the 
helpless  in  a  strange  place  is  the  spe- 
cial concern  of  Nefertem:  in  funerary 
reliefs  the  dead,  newly  arrived  in  the 
Netherworld,  are  drawn  without  arms, 
to  show  their  condition  of  utter  help- 
lessness in  a  strange  and  frightening 
world.  While  they  are  in  that  condi- 
tion, Nefertem  comes  to  their  rescue, 
puts  his  arms  around  them,  and  finally 
gives  them  a  new  set  of  arms,  saying, 
"There  now,  you  have  become  whole 
and  complete,  now  you  have  your 
arms!"  meaning,  as  Professor  Naville 
put  it,  that  the  dead  person  "is  now  a 
complete  person  who  has  been  en- 
tirely reconstituted.  He  lacked  arms, 
but  the  gods  of  the  East  have  given  him 


September  1969 


91 


theirs."-o8 

Jane:  Who  are  the  gods  of  the  East? 

Mr.  Jones:  None  other  than  the  two 
lions  Nefertem  and  Myesis,  with  their 
huge  lotus-crowns.  The  concern  for 
strangers  is  very  significant,  for  in 
many  scenes  and  inscriptions  the  lotus 
stands  for  both  guest  and  host.  The 
lotus-god  Harsotmus  is  called  "a  guest 
in  Denderah,"-"''  and  if  you  were  in- 
vited to  a  party  in  Egypt,  especially  at 
the  royal  palace,  etiquette  would  re- 
quire you  to  bring  a  lotus  with  you 
and  present  it  to  your  host.  There  is  a 
regular  formula  for  "coming  with  a 
bouquet  of  Amon,  Lord  of  the  Thrones 
of  the  Two  Lands  in  Karnak,  after  do- 
ing all  that  is  commended,"  and  a  pro- 
per way  to  address  one's  host:  "To  thy 
Ka, '  happy  king,  Lord  of  the  Two 
Lands,  whom  Re  loves,  a  bouquet  of 
thy  father  Amon.  .  .  .  Mayest  thou  re- 
main on  the  throne  of  the  living  Horus 
like  Re  forever.''-^"  This  is  plainly  a 
New  Year's  gift  for  the  throne,  which 
seems  to  have  been  the  origin  of  the 
idea — remember  that  the  lotus  repre- 
sents the  birth  of  everything  at  the 
cosmic  New  Year.  Another  formula  is, 
"Coming  in  peace  with  a  bouquet  of 
Amon  with  the  compliments  of  his 
beloved  son,"  this  being  followed  not 
by  the  name  of  Horus,  as  you  might 
expect,  but  by  the  name  of  the  donor.^^" 
When  the  king  appears  in  a  reception 
on  the  throne,  people  bring  him  their 
Amon-bouquets  with  wishes  for  "a 
happy  life-time  in  the  royal  dwell- 
jj^g  "211  ii  ^Q^  a  birthday  as  well  as  a 
New  Year's  gift. 

Dick:  But  why  should  anybody  have 
to  give  lotuses  to  the  king  if  they  be- 
longed to  his  father  Amon  in  the  first 
place? 

Mr.  Jones:  No  idea  was  more  familiar 
to  the  ancients  than  the  pious  truism 
that  the  god  who  receives  the  gifts  of  ' 
the  earth  as  offerings  is  after  all  the 
real  source  of  those  same  offerings.  An 
inscription  has  the  king  bring  a  lotus 
to  Horus,  "who  himself  arose  from  the 
lotus,"^^^  and  Ramesside  steles  show 
people  bringing  lotuses  to  a  queen  who 
is  already  holding  a  lotus  and  stands 
completely  decked  and  surrounded  with 
lotuses  l^'^^ 

Jane:  But  would  you  have  to  bring  a 
lotus  to  the  party — couldn't  you  bring 
something  else? 

Mr.  Jones:  No — it  is  always  a  lotus, 
and  that  shows  clearly  that  it  is  a 
ritual  and  symbolic  thing.  Naturally 
the  people  who  got  invited  to  court, 
high  nobility  and  officials  for  the  most 
part,  vied  with  each  other  in  the  splen- 
dor of  their  offerings  and  flatteries, 
until  in  the  18th  Dynasty  the  Amon- 
bouquets  finally  got  too  big  to 
handle.^^^    But  no  matter  how  showy 


and  vulgar  they  got,  the  bouquets  al- 
ways had  a  lotus  as  the  centerpiece.  An 
inscription  in  the  Tomb  of  Amenemhab 
says  of  a  lotus-bearer,  "He  comes  as 
one  welcome,  bringing  the  life  [?] 
of  Amon,"  to  which  his  host  replies, 
"To  thy  person  the  symbol  of  life  [?] 
of  Amon,  who  is  pleased  with  thee, 
who  loves  thee  and  admits  thee."-^^ 
Here  the  word  for  "admit"  is  s.wah-k, 
meaning  to  make  a  place  for  a  person, 
like  the  Arabic  Marhahan — welcome  to 
the  party! 

Dick:  So  the  lotus  is  really  a  sort  of 
ticket  then. 

Mr.  Jones:  Yes,  like  the  tesserae  hos- 
pitales  of  the  Greeks  and  Romans. 
Every  guest  brings  a  token  for  his  host 
and  receives  one  in  return — often  the 
identical  gift!-^°  Thus  the  Egyptian 
brought  a  lotus  to  Pharaoh  as  "a  sign 
of  submission  and  love,"  which  lotus 
he  professed  to  have  received  from  the 
king's  father  Amon,  the  giver  of  all 
blessings,  including  life  itself.^^''  All 
were  expected  to  bring  such  a  gift 
"coming  in  peace  to  that  place  where 
the  king  is."-^''  With  the  expansion  of 
empire,  Amon  became  the  god  of  all 
the  lands  under  Egyptian  sway,  and 
the  Egyptian  lotus  is  as  conspicuous  in 
throne  scenes  from  Palestine  and  Syria 
as  it  is  in  Egypt  itself.  Indeed,  the 
object  of  Morenz's  and  Schubert's  co- 
operative study  is  to  trace  the  spread- 
ing of  the  royal  lotus  motif  from  Egypt 
all  over  the  Old  World.  Among  the 
Joseph  Smith  Papyrus  is  one  very  fine 
picture  of  the  four  Sons  of  Horus,  the 
canopic  figures,  standing  on  an  enor- 
mous lotus  before  the  king  on  his 
throne.21^  Here  the  lotus  represents  all 
the  regions  of  the  earth  brought  under 
the  sway  of  Egypt.^^^ 

Dick:  So  Abraham  would  have 
known  all  about  the  lotus  in  Palestine. 

Mr.  Jones:  And  so  would  everybody 
else.  On  scarabs  of  the  First  Inter- 
mediate period  (to  which  Abraham  is 
commonly  assigned)  we  see  the  non- 
Egyptian  Hathor,  the  type  of  the  lady 
Qudshu,  the  hierodule  and  hostess  to 
all  the  world,  bearing  the  lotus  as  her 
special  insignium.^-°  Later  she  is  rep- 
resented standing  on  a  lion  with  a 
bunch  of  lotuses  in  her  hand;^^'^  she 
rides  her  lion  when  she  visits  Min 
(Amon)  in  Egypt  too,  and  she  wears 
the  Hathor  wig,  but  for  all  that,  ac- 
cording to  Stadelmann,  she  is  still  "a 
Near  Eastern  and  unegyptian"  figure.^^- 
But  we  also  have  the  hospitable  lotus- 
queen  in  Egypt:  the  cow-head  of  the 
lady  Hathor  is  always  seen  emerging 
from  a  lotus  stand  of  capital,^^^  and 
people  who  brought  lotuses  to  the  party 
would  describe  them  as  gathered  by 
the  queen's  own  hand  in  her  own 
garden.224 


Jane:  Some  nerve! 

Mr.  Jones:  Not  at  all — just  giving 
honor  where  honor  was  due.  In  the 
Temple  of  Seti  I  the  king  himself  is 
greeted  by  a  lady  wearing  a  magnifi- 
cent lotus  crown  who  identifies  herself 
as  the  hostess  when  she  hails  his 
majesty  with  "Welcome!  Welcome !"225 
In  putting  their  arms  around  the  arm- 
less and  defenseless  stranger,  the  two 
lotus-lions  of  the  East  were,  according 
to  Professor  Naville,  simply  performing 
the  office  of  the  Lady,  "the  Protect- 
ress."^^^  I  think  it  is  significant  that 
we  find  the  same  sort  of  lotus-hostess 
in  archaic  Greece  as  well  as  in  Pales- 
tine: "It  was  said  of  the  lotus-crowned 
goddess  of  the  Corinthian  myster- 
ies. .  .  .  Her  service  is  perfect  free- 
dom, and,  indeed,  her  habit  [was]  .  .  . 
always  to  grant  or  withhold  her  favors 
according  as  her  guests  .  .  .  came  to 
her  with  exactly  the  right  gifts  in  their 
hands — gifts  of  their  own  choice,  not 
of  her  dictation."22'i'  Thus  Robert 
Graves  reports,  and  we  can  guess  what 
gift  would  most  please  "the  lotus- 
crowned  goddess"!  As  a  token  of  ad- 
mission, the  lotus  is  a  sort  of  certificate, 
without  which  no  one  is  admitted  to 
"the  region  of  truth."228 

Dick:  I  suppose  that  everything  you 
have  said  has  some  sort  of  reference  to 
Abraham,  but  it  would  sure  help  if 
you  would  sort  of  pull  things  together 
for  us. 

Mr.  Jones:  I'll  try,  but  we  still  have 
nothing  to  work  with  but  a  lot  of 
loose  ends,  or  rather  "an  inextricable 
tangle"  (ein  verworrener  Knauel),  as 
Professor  Morenz  puts  it.^^o  ^^j  Y)r. 
Anthes  has  concluded  that  such  funda- 
mental questions  as  whether  the  Primal 
Lotus  was  a  prehistoric  idea,  whether 
it  originated  with  Nefertem,  how  it 
was  related  to  the  sun,  in  what  form 
the  sun  originally  emerged  from  the 
lotus,  etc.,  are  "insoluble/'^^o  But  still 
the  very  richness  and  variety  of  Egyp- 
tian lotus  symbolism  gives  us  hope — 
since  we  are  not  closing  but  opening 
doors.  We  must  realize,  as  Morenz 
reminds  us,  that  nothing  expresses  more 
completely  than  the  lotus  "the  aston- 
ishingly extensive  possibility  of  asso- 
ciation of  ideas  which  the  Egyptian 
possessed. "-^^  So  nothing  could  be  more 
rash  or  foolish  than  to  insist  that  a 
lotus  in  a  particular  picture  cannot 
possibly  be  one  thing  because  it  hap- 
pens to  symbolize  something  else. 

Now  of  one  thing  there  is  no  doubt 
at  all,  and  that  is  that  the  lotus  is  the 
symbol  of  the  land  of  Egypt,  in  particu- 
lar Lower  Egypt,  where  Abraham  was 
visiting.  Also,  the  lotus  is  the  em- 
bodiment of  Pharaoh  as  the  ruling 
power  of  Egypt,  a  beneficent  and  hos- 
pitable  power.    Characteristic  of   the 


92 


Improvement  Era 


lotus  is  that  it  is  most  at  home  in  situ- 
ations of  hospitality,  where  it  represents 
both  guest  and  host.  In  both  capacities 
it  can  represent  individuals,  including 
foreigners  in  Egypt — a  wall  painting 
from  an  18th  Dynasty  tomb  shows  a 
Syrian  bringing  a  magnificent  lotus 
offering  to  Pharaoh,  just  as  any  good 
Egyptian  would.--''-  According  to  Joseph 
Smith,  the  lotus  in  Figure  10  represents 
two  entities  and  specifices  their  rela- 
tionship: It  is  "Abraham  in  Egypt," 
Abraham  as  guest,  and  Egypt  as  host. 
We  can  refine  the  image  by  bringing 
in  a  good  deal  of  interesting  and  rele- 
vant data — the  special  function  of  the 
lotus  in  protecting  strangers,  the  lotus 
as  the  stamp  of  official  protection  and 
safe  conduct  (a  sort  of  visa,  as  it  were), 
the  lotus  as  the  mark  of  the  frontier 
control  station  through  which  Abraham 
would  have  to  pass  (that  customs  house 
is  the  scene  of  an  important  Abraham 
legend),  the  oddity  of  the  lotus  in  this 
particular  scene. 

Dick:  Odd  is  right.  The  welcome 
guest  is  being  murdered. 

Mr.  Jones:  All  the  more  welcome  for 
that.  Remember,  it  was  considered  the 
highest  honor  to  substitute  for  the 
Pharaoh  in  any  operation.  Inciden- 
tally, the  little  spouted  jug  on  the  tall 
stand  is,  according  to  S.  Schott,  an  oint- 
ment jar  for  the  use  of  honored 
guests. 2^3  You  must  admit  this  is  a 
strange  place  to  find  one,  and  I  can't 
think  of  a  better  explanation  than  the 
one  given.  But  along  with  all  the 
details,  there  is  a  broader  symbolism 
to  the  lotus  that  I  think  would  have 
been  widely  recognized  almost  any- 
where in  the  ancient  world;  it  is  the 
subject  of  Morenz's  and  Schubert's  fas- 
cinating little  book — the  wandering  of 
the  lotus.  Those  two  scholars  have 
combined  their  formidable  specialties 
to  show  how  the  lotus  symbol  spread 
from  Egypt  throughout  the  Old  World. 
In  one  important  context  the  lotus 
marks  the  trail  of  the  righteous  man, 
the  messenger  of  truth,  bearing  his 
light  into  dark  and  dangerous  places: 
the  lotus  was  identified  with  Hercules 
as  the  wandering  benefactor  of  man- 
kind, the  perennial  stranger  and 
guest;-^*  it  sprang  up  in  the  footsteps 
of  the  Bodhisattva  when  he  went  forth 
to  bring  light  into  a  benighted  world;^^^ 
the  "God  of  Wisdom"  held  the  lotus 
in  his  hand  as  he  rode  on  his  lion  into 
China  to  take  the  shining  truth  to  the 
ends  of  the  earth.^^^ 

]ane:  Lotus  and  lion  again! 

Mr.  Jones:  Which  is  certainly  a  broad 
hint  as  to  the  Egyptian  origin  of  the 
business.  But  let  me  ask  you,  who  is 
the  archtype  of  the  righteous  man,  the 
bearer  of  revelation  and  preacher  of 
righteousness,  the  courageous  stranger 


in  alien  and  hostile  countries  and 
courts?  Who  but  Abraham  the  Wan- 
derer? In  the  very  early  Judaeo-Chris- 
tian  Hymns  of  Thomas  the  righteous 
man  in  the  world  is  compared  with  a 
king's  son  spending  a  dangerous  so- 
journ in  "the  Land  of  Egypt," 
following  the  ancient  and  established 
prototype  of  "Abraham  in  Egypt." 
Abraham  is  qualified  if  anyone  is  for 
that  distinguished  company  of  wan- 
dering inspired  teachers  whose  symbol 
is  the  lotus,  and  so  I  don't  know  just 
how  surprised  we  should  be  to  find  a 
nineteenth-century  prophet  designat- 
ing the  lotus  as  the  symbol  of  "Abra- 
ham  in  Egypt." 

Dick:  Here  are  some  more  fancy 
abstractions — 

Facsimile  No.  1,  Figure  IJ.  Designed 
to  represent  the  pillars  of  heaven,  as 
understood  by  the  Egyptians. 

Mr.  Jones:  How  could  anyone  pos- 
sibly make  it  clearer  that  this  is 
supposed  to  be  not  a  picture  but  a 
representation,  with  a  meaning  ascribed 
arbitrarily  and  culturally?  Long  ago 
Deveria  condemned  Joseph  Smith  for 
giving  any  interpretation  at  all  to  the 
pillars,  which  he  calls  a  "characteristic 
ornament  in  Egyptian  art,  having  no 
known  significance."-^*' 

Dick:  "Nothing  at  all;  yet  all  that  is 
I  see." 

Jane:  Hamlet. 

Dick:  No,  Gertrude.  When  will  they 
learn? 

Mr.  Jones:  If  we  want  to  know 
whether  Professor  Deveria  really  saw 
everything,  we've  got  to  do  a  little  see- 
ing ourselves.  Let's  find  out  how  this 
particular  ornament  is  used  by  the 
Egyptians. 

Dick:  What  an  ornament! 

Mr.  Jones:  I'm  afraid  the  successive 
engravers  of  Facsimile  No.  1  have  done 
us  all  a  disservice  by  turning  the  "gates 
of  heaven"  into  a  meaningless  and  un- 
tidy jumble  of  verticle  lines  arbitrarily 
and  irregularly  connected  by  crude 
horizontal  strokes.  But  the  original 
papyrus  is  a  different  storj':  it  shows  us 
ten  clearly  drawn  gates  or  a  series  of 
pylons.  If  we  are  looking  for  parallels, 
we  don't  have  to  go  far — Egyptian  art 
is  full  of  them.  The  characteristic  of 
the  earliest  royal  tombs  is  the  decora- 
tion of  their  outer  surfaces  with  what  is 
called  the  "palace  facade"  style  of 
recessed  panelling — a  long  line  of 
imitation  doors  flanked  by  square  pil- 
lars. The  structure  is  abundantly  illus- 
trated on  the  earliest  seals,  showing  the 
elaborate  palace-gate  or  "serekh"  de- 
sign.-^" 

Jane:  What's  a  serekh? 

Mr.  Jones:  The  picture  of  the  en- 


The  Prophet's 
identification  o.f  Figure  11 
as  "pillars  of  heaven" 
is  fortified  by 
Dr.  Nibley 

trance  to  a  tomb  or  palace — a  rectangu- 
lar door  flanked  by  massive  supports 
sometimes  extended  into  towers  on  each 
side,  usually  with  a  big  hawk  perched 
right  above  the  gate  between  the  pil- 
lars. H.  Balcz  has  collected  over  a 
dozen  different  types  for  comparison; 
to  him  the  structure  suggests  a  fortress 
— "Wehrbau."-^^  But  he  has  no  doubt 
that  the  central  panel  is  always  a 
door.2^^  The  label  shht-tawi,  "Gate  of 
the  Two  Lands,"  shows  that  the  door 
was  identified  with  the  palace  gate, 
though  high  officials  were  sometimes 
allowed  by  special  courtesy  to  employ 
the  motif  in  their  own  tombs. -^°  The 
same  design  was  employed  in  the  tomb 
as  in  the  palace,  especially  in  the 
earliest  dynasties,  and  Balcz  maintains 
that  the  false  door  of  an  Old  Kingdom 
tomb  was  really  a  niche  "to  which  the 
significance  of  a  passage  for  the  dead 
was  attributed."-*^  The  earliest  steles, 
which  were  certainly  not  houses,  also 
have  the  same  false  door  and  panel 
design,-*^  which  is  also  repeated  on  the 
sides  of  wooden  coffins,  where  we 
find  the  same  vertical  lines  with  empty 
spaces  in  between,  designated  by  the 
experts  as  "pillars"  with  "false  doors" 
between  them.^*^  Arid  the  same  motif 
is  used  to  decorate  the  sides  of  boxes 
and  chests  designed  to  hold  any 
precious  objects.-** 

Dick:  Is  the  idea  always  the  same? 

Mr.  Jones:  We  cannot  say  until  we 
know  what  the  idea  was.  Professor 
Balcz  reaches  the  sensible  conclusion 
that  the  false  door  on  funerary  objects 
must  represent  "a  passage  for  the 
dead. "2^5  But  a  much  later  study  con- 
cludes that  we  still  do  not  understand 
the  undoubtedly  religious  significance 
of  "such  a  curious  architectural  phe- 
nomenon."-*" While  some  maintained 
that  the  peculiar  structure  of  the 
palace-facade  style  was  the  result  of 
building  in  brick,  others  held  that  the 
design  was  imported  into  both  Egypt 
and  Mesopotamia  from  northern  Syria, 
where  they  built  in  wood.-*'  And  while 
some  suggested  that  all  the  vertical  rills 
were  for  drainage,  others  pointed  out 
that  there  was  no  need  for  drainage  in 
Upper  Egypt,  and  that  the  pylons  and 


September  1969 


93 


pillars  must  therefore  have  a  special 
significance."^®  This  is  indicated  by  the 
fact  that  in  Mesopotamia  this  particu- 
lar building  style,  which  closely 
resembles  the  Egyptian  structures  of 
the  Thinite  and  Predynastic  periods, 
is  employed  only  in  temples.-*"  Sur- 
veying the  phenomenon  throughout  the 
whole  ancient  East,  Stuart  Piggott 
writes:  "An  essential  part  of  the  temple 
decor  was  an  elaborate  system  of  niches 
and  reveals  which  appears  to  have 
been  a  mark  of  religious  as  opposed  to 
secular  architecture."^^"  In  Egypt 
whether  the  false  door  of  the  palace 
facade  is  "the  gate  of  the  house  of  the 
dead,"  as  Balcz  calls  it,  or  the  door  of 
the  divine  residence,  as  Borchardt 
called  it,  it  is  always  a  passageway  into 
another  world,  a  sacred  ceremonial  gate 
of  heaven  or  the  underworld. -'^^ 

Dick:  And  what  about  the  pillars? 

Mr.  Jones:  They  make  the  gates,  of 
course.  The  Egyptians,  like  other 
people,  talk  of  the  four  pillars  of 
heaven;-''^-  but  also  of  one  world  pillar, 
like  the  ancient  German  Irminsul,-''" 
and  of  two,  as  in  an  inscription  from 
the  Temple  of  Hathor  at  Philae  that 
says,  ".  .  .  even  as  the  heaven  is  fixed 
upon  its  two  pillars.  .  .  ."-^*  That  is, 
there  is  no  fixed  number  for  the  pillars 
of  heaven — sometimes  the  four  are  in- 
creased to  many  more.-°''^  Indeed,  the 
ceiling  of  an  Egyptian  temple  repre- 
sents the  sky,  and  the  columns  support- 
ing it,  no  matter  how  many,  stand 
for  the  pillars  of  heaven.^^*^  Here  the 
coffin  of  Prince  Min-Khaf  of  the  4th 
Dynasty  has  pillars  of  heaven  all 
around  it;  on  each  side  there  are  "eight 
vertical  columns  on  the  panels  that 
frame  the  seven  false  doors";  in  this 
as  in  a  coffin  from  a  neighboring  tomb, 
the  number  of  gates  seems  to  be  de- 
termined by  the  space  at  the  artist's 
disposal. 2''"  If  I  were  to  choose  a  signifi- 
cant number  for  the  gates,  I  think  I 
would  pick  some  multiple  of  five. 

Dick:  Why  of  five? 

Mr.  Jones:  Well,  in  the  coffin  of 
Prince  Min-Khaf  there  are  20  gates  or 
niches;  here  in  a  lion-couch  scene  from 
Abydos  there  are  five  serekh  gates  under 
the  couch;""®  and  again  in  our  old 
familiar  tomb  of  Seti  I  we  see  the  god 
Shu  holding  five  such  gates  between 
the  arms  of  his  Ka.~^^  In  another  lion- 
couch  scene,  from  the  tomb  of  Puy- 
emre,  are  ten  such  gates,  and  also  a 
chest  on  a  lion-couch  under  which  arc 
nine  or  ten  "gates. "-'^'^  Here  in  a  later 
scene  are  three  serekh  patterns  sup- 
ported by  15  such  gates. -°^  All  multi- 
ples of  five,  you  see. 

Dick:  That  may  be  all  right  for  the 
later  period.  But  in  the  good  old  days 
when  recessed  paneling  was  in  its 
glory,  there  was  a  distant  preference 
for   multiples    of    12    gates — a    cosmic 


number  that  strongly  supports  the 
heavenly  nature  of  the  pylons. 

Mr.  Jones  (miffed) :  What  makes  you 
say  that? 

Dick:  I  bought  Professor  Emery's 
paperback  on  Archaic  Egypt  at  the 
entrance  of  the  museum,  and  I  too 
have  been  counting  doors  or  windows. 
Of  the  18  archaic  tombs  depicted  in  the 
book,  nine  have  24  niches  each  and 
one   has    12,-''-   and   one   and   possibly 


another  has  six.-^^ 

Mr.  Jones:  And  what  about  the 
others? 

Dick:  Some  of  them  are  multiples  of 
ten,  I'll  admit.  One  has  ten  doors,  if 
you  count  the  half-doors,  and  there 
are  two  with  30  panels  and  one  with 
40.-^^  Interestingly  enough,  of  all  the 
tombs  there  are  only  two  that  do  not 
have  pylons  that  are  multiples  of  10 
or  12,  and  they  have  38  and  22  doors. ^'^■' 


{To  he  continued) 


FOOTNOTES 


'i""M.  Burchardt,  Die  altkanaanaeischen 
Fremdwocrter  u.  Eigennamen  un  Aegyptischen 
(Leipzig,  1909f),  n,  pp.  71,  73,  32;  III,  209c. 

^-"Egyptian  and  Semitic  names  for  Lebanon 
are  discussed  by  S.  Ronzevalle,  in  Ann.  Serv., 
Vol.   17   (1917),  pp.  261-64. 

^^B.  Beer,  Lehen  Abraham's,  p.  81. 

i^^Num.  33:20f,  Josh.  10:29-32,  39;  12:15; 
21:13;  2  Kings  8:22;  23:31;  Jer.  52:1,  etc. 

^^sExod.  6:17;   1  Chron.   6:20,  etc. 

i-'H.  Kees,  in  Aeg.  Ztschr.,  Vol.  71  (1935), 
p.   155. 

''"'"'H.  Bnagsch,  Geographic  der  Nachharldnder 
Aegyptens    (Leipzig,    1858),   pp.    90-91. 

'^Honigmann,  in  Pauly-Wissowa,  Realenzy- 
klopaedie,  13:l:150f. 

^-""A.  Epstein,  in  Rev.  Etudes  Juives,  Vol.  24 
(1892),  p.  96;  Gen.  10:13;  1  Chron.  1:11. 
Honigmann,  loc.  cit.,  and  Lane's  Arabic  Dic- 
tionary. 

i^B.  Couroyer,  in  Orientalia,  Vol.  33  (1964), 
pp.  443ff. 

^^Ibid.,  p.  448. 

i^saBurchardt,  op.  cit.,  Nos.  518,  925. 

i29bR_  Clements,  Abraham  and  David  (Lon- 
don:   Scm   Press,    1967),   p.   24. 

^'^''R.  Stadeknann,  Syrische-Palaestinen-iische 
Gottheiten  in  Aegypten,  pp.   53,   62. 

^^Ibid.,  p.  55;  the  whole  problem  is  dis- 
cussed, pp.  52-63. 

"-'Zfoid.,  p.   15. 

i32'''Ranke,    op.   cit.,    I,    444,   Nos.    4,    5. 

^^In  the  broadest  sense,  the  "Asiatics"  of 
the  north  began  already  in  Lower  Egypt  and 
included  the  islands  of  the  sea,  S.  Schott,  in 
Aeg.  Ztschr.,  Vol.  95,  pp.  58f. 

^■''•Collating  the  texts  in  the  original  English, 
W.  L.  Whipple,  Textual  Changes  in  the  Book 
of  Abraham  (BYU,  M.A.  Thesis,  1959),  made 
tlie  sensational  discovery  that  we  find  both 
Elkkener  and  Elkcnah,  Koash  and  Korash, 
Potipher  and  Potiphar,  Abram  and  Abraham, 
Zeptah  and  Egyptus,  Egyptes  and  Egyptus, 
Nahor  and  Nehor,  Jurshon  and  Jershon,  Thum- 
niim  and  Thiimmin.  There  is  no  reason  for 
doubting  that  all  these  fonns  were  used  an- 
ciently. 

^■'^'■J.  Leibovitch,  in  Ann.  Serv.,  Vol.  48 
(1948),  pp.  435-44. 

™2  Chron.  21:16  has  "the  Arabians  that 
were  near  the  Ethiopians"  invading  Judea.  The 
problem  is  treated  in  the  Jewish  Encyclopedia, 
S.  V.  Cush. 

i-A.  B.  Kamal,  in  Rec.  Trav.,  Vol.  24 
(1902),  p.  23. 

^mbid.,  p.  24. 

^^Ibid.,  p.  20. 

^"Abr.  1:9;  see  Improvement  Era,  March 
1969,  pp.  82-84. 

^*^W.  Bacher,  in  Rev.  Etudes  Juives,  Vol.  55 
(1908),  pp.   251-63. 

"-According  to  a  saying  attributed  to  Jesus, 
in  Patrologia  Orientalis,  19:  584f  (No.  195  of 
the  early  Arabic  Logia). 

ii^H.  Schiitzinger,  Urspning  der  Ahraham- 
Nimrod  Legenden,  p.  139. 

i"G.  Maspero,  in  Bibliotheque  Egyptologique, 
Vol.   2,  pp.  367,  369. 

^■•"G.  Posener,  in  Goettinger  Nachrichten, 
1965,  No.  2,  p.  74. 

"•'K.  Sethe,  Gesch.  der  Eimhahamierung 
(Berlin    Acad.,    Sitzber.,    1934),    p.    217. 


i^"E.  A.  W.  Budge,  Egyptian  Hieratic  Papyri 
in  the  Br.  Mus.   (1923),  p.  20. 

^'^A.  Gardiner,  in  Jnl-  Eg.  Arch.,  Vol.  24 
(1938),  pp.  167-69. 

""C.  De  Wit,  in  Chron.  d'Egypte,  32:31; 
E.  A.  W.  Budge,  Papyrus  of  Ani,  I,  240.  At 
night  Re  joins  the  4  canopies  to  tow  the  sun- 
boat;  by  day  the  ram-headed  god  joins  them 
for  the  same  purpose,  S.  Hassam,  Solar  Boats 
of  Khafra  (Cairo:  Govt.  Press,  1946),  p.  117, 
fig.  38b. 

^'^Since  ba  means  "ram"  as  well  as  "soul," 
the  ram  was  the  normal  expression  of  the  idea, 
De  Wit,  op.  cit.,  p.  30.  G.  Thausing,  in  Mitt, 
d.  Dt.  Inst,  zu  Kairo,  Vol.  8  (1939),  pp.  54, 
60,  identifies  the  4  Children  of  Horus  with  the 
4  stars  of  the  Dipper,  the  4  glorious  Akhw 
spirits,  the  4  guardian  apes  of  the  Underworld, 
the  4  primal  elements,  and  the  4  divine  couples 
that  make  up  the  nine. 

^s'R.  Graves,  The  White  Goddess  (Vintage 
Books,   1958),  p.   457. 

^^-A.  Piankoff,  Shrines  of  Tutankhamon,  pp. 
41,  21. 

i-'Pyramid  Texts,  No.  576:  1510,  1515.  One 
came  to  Heliopolis  "to  be  i^urified,  resurrected, 
deified,  to  behold  the  god  face  to  face,"  G. 
Maspero,  in  Bibl.  Egyptol.,  Vol.  1,  p.  378;  cf. 
370,  and  Coffin  Text  No.  124,  125:  "1  have 
come  as  your  fourth  ...  to  see  Tnm,  the  fifth 
of  the  stars  of  Sahu  (Orion)";  Pyr.  Text  No. 
264:  "Tenen  has  summoned  them,  and  each  of 
the  four  gods  .  .  .  brings  those  summoned,  to 
come  and  tell  their  names  to  Re  and  Horus," 
cf.  P.T.  No.   139. 

i^R.  Stadelmann,  op.  cit.,  p.  24. 

'^Ihid.,  p.  26. 

^^'^Ibid.,  p.    146. 

^^■'Ihid.,  p.   140. 

'^^Neto  York  Times,  Supplement,  Dec.  29, 
1912. 

i=»P.  Mimro,  in  Aeg.  Ztschr.,  Vol.  95  (1968), 
p.  40. 

180G.  Jequier,  in  Sphinx,  Vol.  13  (1910), 
p.  206. 

lo^M.  de  Rochemonteix,  in  Bibl.  Egyptol., 
Vol.  3,  pp.  177-78,  and  Rec.  Trav.,  Vol.  3 
(1881),  p.  76. 

i^-W.  Kroenig,  in  Mitt.  d.  Dt.  Inst.  Kairo, 
Vol.  5  (1934)  p.  151.  E.  Drioton,  in  Chron.  d' 
Egypte,  Vol.  10  (1934),  pp.  202f,  notes  that 
lotus  and  papyrus  are  also  confused  in  hiero- 
glyphic. K.  Appelt,  in  Mitt.  d.  Dt,  Inst.  Kairo, 
Vol.  1  (1930),  pp.  153-57,  gives  a  classifica- 
tion of  Egyptian  lotuses.  Botanical  identifica- 
tion is  also  treated  by  G.  Benedite,  in  Acad. 
Inscr.,  Man.  et  Mem.,  Vol.  25  (1921-2),  pp. 
1-28,  and  M.  Jacquemin,  in  Melanges  Maspero 
(Vol.  66  of  Bibl.  Egyptol.),  I,  ii,  799ff.  On 
the  various  esoteric  symbols  of  the  lotus,  E.  Na- 
ville,  in  Rev.  de  I'Egypte  Ancien,  Vol.  1  (1925), 
pp.  31-44,  and  VoL  2  (1929),  pp.  210-253; 
R.  Lepsius  and  K.  Sethe,  Denkmdler,  Vol.  2 
(1904),  pp.  74ff,  and  W.  D.  Spanton,  in 
Ancient  Egypt,  1917,  pp.  1-20,  and  1929,  pp. 
65-73,  who  treats  botanical  types  and  decora- 
tive uses. 

'«-'H.  Senk,  in  Aeg.  Ztschr.,  Vol.  72  (1936), 
pp.  71-73,  conceding  that  there  may  be  hidden 
significance  in  various  lotus  designs.  J.  J.  Clere, 
in  Aeg.  Ztschr.,  Vol.  68  (1932),  pp.  45f,  and 
H.    Schacfer,    Von   aegyptischer  Ktinst,   pp.    2 If 


94 


Improvement  Era 


(from  which  we  quote),  both  minimize  the 
importance  of  symbolism,  though  the  latter,  p. 
23,  admits  that  the  lotus  is  almost  never  used 
as  "pure  ornament."  W.  Kroenig,  op.  cit.,  p. 
154,  suggests  that  since  there  is  no  decorative 
or  logical  explanation  for  the  monopoly  of  lotus 
and  papyrus,  it  must  have  a  hidden  meaning 
which  escapes  us. 

"*M.  de  Rochemonteix,  in  Rec.  Trav.,  Vol. 
6   (1885),  p.  24. 

^"■'■'W.  Kroenig,  op.  cit.,  p.   151. 

i'»I.  E.  S.  Edwards,  in  Jul.  Eg.  Arch.,  Vol. 
52    (1966),  p.   182. 

iii'L.  Keimer,  in  Ann.  Serv.,  Vol.  48  (1948), 
pp.  96f. 

i«8K.  Appelt,  op.  cit.,  p.   157. 

^""L.  Keimer,  in  Rev.  de  VEgypte  Ancien, 
Vol.  2   (1929),  p.  248. 

^™H.  Kees,  Der  Goctterglaube  im  alien 
Acgypten,  p.  85. 

i"A.  Grenfell,  in  Rec.  Trav.,  Vol.  32,  p.  130. 

I'^So  L.  Keimer,  in  Aegyptus,  Vol.  7  (1926), 
pp.  169f,  175f;  K.  Sethe,  Urgeschichte  Aegyp- 
tens,  p.  165;  J.  Capart,  in  Chron.  d'Egypte, 
Vol.  32  (1957),  pp.  229-31,  says  the  southern 
plant  can  be  "a  liliaceous  plant,  a  palm,  or 
sometimes   a  lotus." 

"3G.  Maspero,  in  Bihl.  Egyptol.,  Vol.  28 
(1921),  pp.  61f;  A.  Moret,  Mysteres  Egyp- 
tiens,  p.   166. 

^"*S.  Morenz  and  J.  Schubert,  Der  Gott  auf 
der  Blume  (Ascona,  Switzerland;  Artibus  Asiae, 
1954),  p.   13. 

i"=R.  Anthes,  in  Aeg.  Ztschr.,  Vol.  82  (1957), 
pp.  6,  1. 

I'^H.  Frankfort,  Ancient  Egyptian  Religion, 
p.  154;  so  also  S.  Morenz  and  J.  Schubert, 
op.  cit.,  p.    16. 

i"W.  D.  Spanton,  in  Ancient  Egypt,  1917, 
p.  8.  The  idea  is  depicted  in  endless  friezes 
from  the  walls  of  temples,  showing  lotus- 
crowned  goddesses  with  huge  breasts  and  bel- 
lies moving  among  lotus  and  papyrus  plants, 
e.g.  Mem.   Miss.  Fr.,   XI :i,  PI.   xl. 

"'E.  Naville,  in  Rev.  de  VEgypte  Ancien, 
Vol.  1  (1925),  p.  33;  Morenz  and  Schubert, 
op.  cit.,  pp.  16,  46,  noting  the  peculiarly  water- 
repellent  nature  of  the  lotus,  which  keeps  it 
miraculously  free  of  mire  and  filth,  p.    109. 

"OR.  Anthes,  in  Aeg.  Ztschr.,  Vol.  80  (1955), 
p.  80. 

isocited  by  E.  A.  E.  Reymond,  in  Chron. 
d'Egypte,  Vol.  40  (1965),  p.  62.  See  espe- 
cially A.  Moret,  in  Journal  Asiatique,  Ser,  XI, 
Vol.  9  (1917),  p.  502. 

i^i^Moret,  loc.  cit.;  Morenz  and  Schubert,  op. 
cit.,  p.  106,  see  in  the  lotus  the  basic  idea  of 
"self-containment,"  "self-creation." 

i82Moret,  op.  cit.,  pp.  507-8.  It  was  said  that 
the  soul  of  Osiris  hid  in  a  lotus  awaiting  the 
resurrection,  M,  de  Rochemonteix,  Bibl. 
Egyptol.,  Vol,  3,  pp.  177f,  and  that  Horus's 
two  eyes  were  restored  by  becoming  lotus- 
bulbs,  A.  Gardiner,  Chester  Bcatty  Papyri  in  the 
British  Museum,  Vol.  1  (Br.  Mus.,  1931),  p. 
21;  cf.  Senmut's  Poem  in  Kemi,  Vol.  12  (1952), 
p.  45.  The  oldest  texts  tell  how  Re  by  smelling 
the  lotus  is  revived  every  morning,  and  so  "the 
primeval  beginning  is  reiterated,"  R.  Anthes, 
in  Jnl.  of  Near  Eastern  Studies,  Vol.  18  (1959), 
p.  176.  The  King  made  a  lotus  offering  to  the 
sun  every  morning  in  the  temple  of  Heliopolis, 
Pyr.  Texts,  264a-266b,  cited  by  Anthes,  in 
Aeg.  Ztschr.,  Vol.  80,  pp.  8 If. 

i83Anthes,  op.  cit.,  p.  82. 

^«J.  Capart,  in  Chron.  d'Egypte,  Vol.  32,  pp. 
229-31;  G.  Maspero,  in  Bibl.  Egyptol,  Vol.  28 
(1912),  pp.  61f,  following  the  botanist  Good- 
year. 

i^A.  Moret,  op.  cit.  (in  note  180  above), 
p.  606;  E.  Chassinat,  in  Mem.,  Inst.  Arch.  Fr., 
16,  PI.  xlvi. 

188P.  Munro,  Aeg.  Ztschr.,  Vol.  95  (1968), 
p.  37. 

isTPyr.  Text  No.  213:130a-134.  "The  King 
NN  is  on  the  nose  of  Great  Power  ...  he 
appears  as  Nefertem,  the  lotus-flower  at  the 
nose  of  Re.  .  .  ."  Pyr.  Text  No.  265/6,  dis- 
cussed by  H.  Kees,  in  Aeg.  Ztschr.,  Vol.  78 
(1942),  p.  44. 

^88R.  Anthes,  Aeg.  Ztschr.,  Vol.  82,  pp.  4-5. 

'SOL.  Borchardt,  Grabmal  des  Koenigs  Sa-hu- 
Re,  Vol.  2  (Leipzig,  1913),  PI.  42,  is  a  good 
example,  though  almost  any  throne  picture  will 
do,  e.g.  Lepsius,  Denkm.,  II,  136. 

^™An  extremely  common  motif,  J.  Capart, 
Chron.  d'Eg.,  Vol.  32  (1957),  pp.  228f;  for  a 
bibliography,  W.  D.  Spanton,  in  Ancient  Egypt, 
1917,  p.  13.  The  tied  lotuses  on  the  throne 
of  Thothmes  III  even  without  human  figures 
"may  be  something  in  connection  with  this 
king's  Syrian  victories,"  A.  Grenfell,  in  Rec. 
Trav.,  Vol.  32,  p.  133;  cf.  Borchardt,  op.  cit., 
p.  46,  Abb.  30  and  PI.  16. 


^"■^With  the  lotus,  Hathor  bestows  the  symbol 
of  protection,  G.  Gayet,  Temple  de  Luxour,  PL 
XX ;  xxiii.  Fig.  79;  Iviii.  At  Edfu  the  lotus-staff 
is  presented  to  the  queen  with  the  words,  "Pro- 
tection and  life-giving,"  Miss.  Arch.  Fr.,  Mem., 
Vol.  30  (1943),  Edfu,  PI.  445;  Vol.  29,  PI. 
334,  where  the  king  says  the  same  in  presenting 
a  lotus  to  a  god. 

lo^E.  Naville,  in  Rev.  de  I'Eg.  Anc,  Vol.  1, 
p.  41. 

loajbid.,  p.  44. 

^"*Some  have  maintained  that  the  power  of 
the  lotus  lay  in  its  smell,  which  counteracted 
the  smell  of  death  and  decay  and  therefore 
demonstrated  the  power  to  overcome  death,  S. 
Morenz,  discussed  in  Orientalische  Literatur- 
zeitung.  Vol.  48  (1953),  p.  348.  Kees,  Morenz, 
Anthes,  and  others  suggest  that  Nefertem  began 
as  a  god  of  perfume,  R.  Anthes,  in  Aeg.  Ztschr., 
Vol.  80,  pp.  81,  87.  But  as  P.  Munro  notes, 
Aeg.  Ztschr.,  Vol.  95,  p.  37,  Nefertem  is  far 
more  than  a  Duftgott.  Other  Egyptian  flowers 
have  far  stronger  scent  than  the  lotus,  and  the 
normal  opposition  to  strong  odors  was  not  the 
delicate  fragrance  of  the  lotus  but  the  powerful 
influence  of  burning  incense. 

i°5A.  Varille,  in  Ann.  Serv.,  Vol.  53  (1953), 
p.  94,  Figs.  4,  5,  6;  U.  Schweitzer,  Loetue  und 
Sphinx,  Taf.  XV,  Figs.  5,  6;  R.  T.  R.  Clark, 
Myth  and  Symbol  (New  York:  Grove,  1960), 
pp.  66f,  holds  the  lotus  to  be  "the  symbol  for 
the  final   defeat  of  the  powers   of  the  Abyss." 

i»«H.  Bonnet,  Reallexikon,  pp.  508-10;  Na- 
ville, op.  cit..  Vol.  1,  p.  36;  H.  Kees,  in  Aeg. 
Ztschr.,  Vol.  57  (1922),  pp,  117f. 

^"^V.  Chapot,  in  Melanges  Maspero,  Vol.  2 
(1934),  pp.  225-31. 

3'«Naville,  op.   cit..  Vol.    1,  p.  39. 

J»«R.  Anthes,  Aeg.  Ztschr.,  Vol.  82,  p.  7,  on 
the  King  as  Nefertem  at  Heliopolis;  cf.  A.  Pian- 
koff,  in  Egyptian  Religion,  Vol.  1  (1933),  pp. 
100-2.  The  Sphinx  of  San  is  a  mixture  of  the 
Egyptian  and  the  Asiatic  lions,  P.  Montet,  Le 
Drame  d'Avaris,  p.  64.  Shu  also  is  "the  King's 
good  companion"  and  "the  living  lion  who 
keeps  (enemies)  away,  who  wards  off.  .  .  ." 
K.  Sethe,  Zur  Sage  vom  Sonnenauge  (Leipzig, 
1912),  p.  25.  Nefertem  "confronts  alien  na- 
tions that  they  retreat  .  .  .  guarding  Sopdu,  the 
Lord  of  the  Eastern  Land,"  according  to  a 
hymn  in  H.  Kees,  Aegyptisches  Lesebuch,  p.  13. 

200V.  Chapot,  op.  cit..  Vol.  2,  p.  231.  The 
lotus-crowned  lion  is  often  represented  attacking 
Asiatics  from  the  rear,  U.  Schweitzer,  Loewe 
und  Sphinx,  and  A.  Piankoff,  in  Eg,  Relig., 
Vol.  1,  pp.  103-5. 

201H.  Kees,  Aeg.  Ztschr.,  Vol.  57,  pp.  92f. 

=°2H.  Kees,  Goetterglaube,  p.  90. 

^mid.,  pp.    117f. 

2«S.  Hermann,  in  Aeg.  Ztschr.,  Vol.  91 
(1964),  p.  74. 

^■'>I,  Levy,  in  Rev.  des  Etudes  Juives,  Vol.  51 
(1906),  pp.  38ff,  discussing  the  Papyrus  Anas- 
tasi  VI,  vi,  14. 

2o*E.  A.  Speiser,  in  Centennial  Review,  Vol.  4 
(1960),  p.  218. 

-"OTp.  Montet,  Le  Drame  d'Avaris,  p.  19. 

»»E.  Naville,  op.  cit.,  I,  40.  The  helpless 
armless  dead  are  shown  in  the  Tomb  of  Puy- 
mere.  Vol.  2,  PI.  xlvii;  and  in  the  Tomb  of 
Rameses  IX  someone  is  bringing  two  lotuses  to 
an  armless  spirit  who  has  just  arrived  in  the 
Lower  World  by  ship  and  stands  waiting  help- 
lessly. Miss.  Arch.  Fr.,  Mem.,  Vol.  15,  PI.  Ixxii. 

ao^S.  Morenz  and  J.  Schubert,  Der  Gott  auf 
der  Blume,  pp.  36f. 

-'^"S.  Schott,  Das  Schone  Fest  im  WUstenthal, 
p.   116. 

^iilfcfd.,  p.  117. 

212G.  Jequier,  La  Pyramide  d'Aba  (Cairo, 
1935),  PI.  18;  PI.  XXII,  No.  16.  There  is  a 
formula  "for  receiving  bouquets  that  were  raised 
in  the  Temple  of  Amon  at  Karnak,"  Schott, 
op.  cit.,  p.  119,  and  bouquets  "for  Amon  and 
Hathor,  the  Lord  of  the  Desert,"  Ibid.,  p.  104. 

2i3Schott,  op.  cit.,  pp.  56f,  62. 

214P.  Virey,  in  Miss.  Arch.  Fr.,  Mem.,  Vol.  2 
(1891),  p.  2.  Such  a  flower  was  in  fact  called 
'ankh  and  was  a  symbol  of  life,  according  to 
Schott,  p.  55. 

^^We  have  treated  the  concept  at  length  in 
The  Classical  Journal,  Vol.  40  (1945),  pp.  515- 
43. 

2i«S.  Schott,  op.  cit.,  pp.  56f.  In  the  temple 
of  Seti  I  the  royal  lion  is  seen  with  a  hawk  on 
its  head,  while  on  the  hawk's  head  is  an  enor- 
mous lotus— the  king  is  a  lotus  too.  Ibid.,  pp. 
20f. 

2"Schott,  p.  115. 

'^The  Improvement  Era,  Vol.  71  (February 
1968),  p.  40B. 

^*J.  Duemmichen,  Geographische  Inschriften 
altaegyptischer  Denkmdler,  III  Abt.,  Denderah 
(Leipzig,  1885),  Taf.  i,  showing  all  the  nomes 


of  Egypt,  plus  the  4  cardinal  points,  plus  the 
symbols  of  the  Two  Lands,  all  mounted  on  a 
monster  lotus.  Cf.  Mem.,  Miss.  Arch.  Fr.,  Vol.  4 
(1882-84),  PL  38.  The  lotus-design  is  common 
in  the  East  representing  a  geographical  map  of 
"the  earth  and  its  parts,"  Morenz  and  Schubert, 
op.  cit.,  p.  127,  as  well  as  a  map  of  the  whole 
cosmos,  ibid.,  p.    104. 

-^R.  Stadelmann,  Syrtsch-Palaestinensische 
Gottheiten,  p.  15;  on  the  lady  as  hostess,  p.  150. 

■■^^Ibid.,  p.   110. 

^^^Ibid.,  pp.  118-19.  The  Canaanitish  Rashap 
is  also  accompanied  by  a  parasol  or  lotus,  p.  64. 

--^Morenz  and  Schubert,  Der  Gott  auf  der 
Blume,  p.  34;  M.  de  Rochemonteix,  in  Bibl. 
Egyptol,  Vol.  3,  p.   172. 

--*S.  Schott,  Das  Schone  Fest  im  WUstenthal, 
p.  56. 

-^A.  M.  Calverly,  Temple  of  Sethos  I,  Vol. 
2,  PL  29. 

-^E.  Naville,  in  Rev.  de  I'Eg.  Anc,  Vol.  1, 
p.  39. 

2^Tl.  Grave,  The  White  Goddess,  p.  539. 

228S.  Schott,  op.  cit.,  p.  92. 

-2»Morenz   and   Schubert,  op.  cit.,  p.    13. 

2a)R.  Anthes,  in  Aeg.  Ztschr.,  VoL  82  (1957), 
p.  6. 

^iMorenz  and  Schubert,  p.  42. 

^^H.  Schaefer,  Die  Altaegyptischen  Prunkge- 
fdsse  (Leipzig,  1903),  p.  13,  Abb.  26. 

2MS.  Schott,  op.  cit.,  pp.  67f. 

^s^Morenz  and  Schubert,  op.  cit.,  pp.   39f. 

233/bid.,    pp.    I34f. 

2^T.  Deveria,  in  Bibliotheque  Egyptologique, 
VoL  4  (1896),  p.  196. 

^"For  lavish  and  easily  available  illustrations, 
see  W.  B.  Emery,  Archaic  Egypt  (Pelican  Books, 
1967).  Cf.  A.  Rusch,  in  Aeg.  Ztschr.,  Vol.  58 
(1923),  pp.  101-24.  B.  J.  Kemp,  in  Jnl  Eg. 
Arch.,  VoL  52    (1966),  pp.   13-22. 

238H.  Balcz,  in  Mitt.  d.  Dt.  Inst.,  Kairo,  Vol.  1 
(1930),   pp.    60-61;    on   fortresses,    65ff. 

=™Ji)td.,  p.  69. 

-^L.  Borchardt,  in  Aeg.  Ztschr.,  Vol.  36 
(1898),  p.  99;  H.  Grapow,  in  W.  Wreszinski, 
Atlas,  III,  p.  136. 

"^^Balcz,  op.  cit.,  p.  69.  Egyptian  variations 
on  the  recessed-panelling  theme  are  illustrated 
by  A.  Rusch,  loc.  cit. 

^^P.  D.  Scott-Moncreiff,  Hieroglyphic  Texts 
from  Egyptian  Stelae  (Br.  Mus.,  1911),  Pt.  I. 

2«W.  B.  Emery,  op.  cit.  Plates  24a-b,  25b; 
E.  Zippert,  in  Archiv  fUr  Orientforschung,  Vol.  7 
(1931),  p.  299. 

2"W.   Wreszinski,  Atlas,   I,   85b. 

2*sBalcz,  op.  cit.,  pp.  70ff. 

2*»N.  243  loc.  cit. 

-^■'Balcz,  loc.  cit.,  and  p.  86. 

^M.  Fillet,  in  Revue  d'Egyptologie,  Vol.  7 
(1950),  p.  139. 

«»Balcz,  p.  86. 

^S.  Piggott,  in  The  Dawn  of  Civilization 
(New  York:  McGraw-Hill,  1961),  p.  86. 

^^Balcz,  op.  cit.,  p.  69;  Borchardt,  op,  cit., 
p.  99. 

^"•-See  the  note  in  H.  Grapow,  Das  17.  Kapitel 
des  aeg.  Totenbuches  (Berlin,  1912),  p,  38, 
if  you  can  find  the  work, 

2.^>3Pharaoh  is  hailed  as  "the  Atum  of  human- 
ity ..  .  the  pillar  of  heaven,  the  beam  of 
earth,"  H.  Kees  in  A.  Bertholet,  Worterbuch 
der  Religionen,  X,  41.  The  central  pillar  is 
added  to  the  four  in  the  primitive  sacred  booth, 
R.  Anthes,  Mitt.  d.  Dt.  Or.  Ges.,  Vol.  96  (1965), 
pp.  81,  84,  cf.  p.  11;  H.  Winlock,  in  A.  C. 
Mace,  Tomb  of  Senebtisi  (New  York:  Metro- 
politan Museum,   1916),  p.  37. 

^F.  Daumas,  in  Aeg.  Ztschr.,  Vol.  95 
(1968),  p.  2. 

^.  E.  Quibell,  Excavations  at  Saqqara,  VoL 
1  (1926),  PL  57:  Nos.  1,  6,  7;  PL  III,  pp. 
15,  66. 

^"M.  de  Rochemonteix,  in  Bibl.  Egyptol., 
Vol.  3,  p.  187. 

^''■'W.  Stevenson-Smith,  in  Jnl.  Eg.  Arch.,  Vol. 
19   (1933),  pp.   150ff;  PL  xxi-xxiv. 

25SW.  F.  Petrie,  Abydos,  Pt.  I,  PL  Ixxii. 

=^»A.  M.  Calverly,  Tomb  of  Sethos  I,  Vol.  2, 
PL  29. 

=«"N.  de  G.  Davis,  The  Tomb  of  Puymere,  VoL 
2,  PL  xlvii. 

^Ubid.,  PL   Ix. 

^^W.  B.  Emery,  Archaic  Egypt;  the  24-niche 
tombs  are  on  pages  55,  64,  66,  83,  132,  136, 
PL  24b  and  p.  146;  the  tomb  on  p,  89  has  one 
side  un-niched:  if  the  pattern  were  finished 
here  it  would  give  24  niches.  The  12-panel 
tomb  is  on  p.  137;  the  6-panel  on  p.  148,  though 
one  wall  is  not  niched.  The  coffin  in  Plates  24a 
and  25b  has  six  panels  if  one  does  not  count 
the  half -doors. 

2«3Ten  panels  in  PL  24a,  25b;  30  on  pp.  72 
and  141;  40  on  p.  77. 

2**Ilitd.,  pp.  48  and  146  respectively.  O 


September  1969 


95 


End  of  an  Era 


r 


Life 
Among 

the 
Mormons 


The   five-year-old   Indian 
boy  living  in  our  home  was 
having  difficulty  under- 
standing some  of  the 
principles  of  the  gospel. 
When  we   explained  to  him 
that  he  would  have  to  be 
eight  years  old  before  he 
could  be  baptized,  he  took  a 
deep  breath  and  replied, 
"It   sure   is  taking  a  long 
time  to  make  a  Mormon  out 
of  me  ! "-Carl  Van  Tassell, 
My ton,   Utah 


Our  grandson  was  teaching  a 
Sunday  School  class  and  using 
for  his  text  A  Marvelous  Work 
and  a  Wonder,  by  Elder 
LeGrand  Richards.  One  morning 
as  he  was  ready  to  leave  for 
Sunday  School,  he  couldn't  find, 
the  book.  Rushing  downstairs, 
he  asked,  "Has  anyone  seen 
the  Marvelous  Work  and  a 
Wonder?"    Very  solemnly  and 
ivith  deadpan  expression  his 
younger  brother  stood  up  and 
announced,  "I'm  right  here. 
What  can  I  do  for  you?" 
— Mrs.  G.  Stanley  Brewer, 
Ogden,  Utah 


"End  ot  an   Era"  will   pay  $3  for  humorous  anecdotes  and   experiences 
that  relate  to  the  Latter-day  Saint  way  of  life.  Maximum  length  150  words. 


An  old  Indian  was  standing  on 
the  top  of  a  hill  with  his  son, 
looking  over  a  beautiful  valley 
below  them.   Said  the  old 
Indian,  "Someday,  my  son,  all 
this  land  will  belong  to  the 
Indians  again.    Paleface  all 
go  to  the  moon." 

We  may  make  much  of  man's 
orbiting  in  space— but  why  marvel 
so  much?  asked  one  observer. 
Haven't  we  been  orbiting  in 
space  all  our  lives  on  a 
wonderful  world?    The  Creator 
is  still  in  command. 
— Elder  Richard  L.  Evans 


Dieter's  Dinner:  It's  hard  to 
be  eager  over  something  so 
meager. — Frances  Craze 

A  noted   pianist  was  asked  to 
accompany  a  young  woman  who 
was  making  her  singing  debut. 
The  young  lady  had  great 
ambitions — but  unfortunately 
had   had   little  training.    After  a 
frustrating  half  hour  of  rehearsal, 
the  pianist  cried  "Madam,  it's  no 
use.      I    play  the   black   keys — 
I  play  the  white  keys — but  you 
apparently  can   sing  only 
the  cracks!" 


A  teacher  must  be  like  an 
expert  gardener.    She  must 
know  when  to  hoe,  when  to  prune, 
and  when  to  leave  alone. 

Two  men  carrying"  briefcases 
stopped  in  front  of  Ct  traffic  snarl. 
One  glanced  at  his  watch  and 
looked  at  the  traffic.  "Hmmmm," 
he  said  to  his  companion,  '"do 
we  have  time  to  take  a  cab 
or  shall  we  walk?" 

The  first  thing  to  do  in  life 
is  to  do  with  a  purpose  what 
one.   proposes   to    do. 
— Pablo  Casals,  noted  cellist 


When  it  comes  to  doing  for 
others,  some  people  will 
stop  at  nothing. 


96 


Improvement  Era 


umw! 


yfy^ 


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Please  send   me   the  36-page    PREVIEW  BOOKLET 
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Nanne 


Street  Address 


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